Cassiodorus: VARIARUM LIBRI XII

[1] Quamvis fortitudini vestrae confidentiam tribuat parentum vestrorum innumerabilis multitudo, quamvis Attilam potentem reminiscamini VVisigotharum viribus inclinatum, tamen quia populorum ferocium corda longa pace mollescunt, cavete subito in aleam mittere quos constat tantis temporibus exercitia non habere.

[1] Although an innumerable multitude of your ancestors bestows confidence upon your fortitude, although you recall Attila the potent brought low by the forces of the Visigoths, nevertheless, because the hearts of fierce peoples grow soft through long peace, beware of suddenly casting into the hazard those who are known to have lacked exercises for so long a time.

[2] Terribilis est hominibus conflictus, si non sit assiduus et nisi usu praesumatur, concertandi subito fiducia non habetur. absit ut vobis aliquid indignatio caeca subripiat. moderatio provida est, quae gentes servat: furor autem instantia plerumque praecipitat et tunc utile solum est ad arma concurrere, cum locum apud adversarium iustitia non potest invenire.

[2] Terrible to men is conflict, if it be not assiduous, and unless it be presumed by use; the confidence of contending suddenly is not had. far be it that blind indignation steal away anything from you. provident moderation is what preserves peoples; but fury, by urgency, for the most part precipitates, and then only is it useful to run together to arms, when justice cannot find a place with the adversary.

[3] Quapropter sustinete, donec ad Francorum regem legatos nostros dirigere debeamus, ut litem vestram amicorum debeant amputare iudicia. inter duos enim nobis affinitate coniunctos non optamus aliquid tale fieri, unde unum minorem contingat forsitan inveniri. non vos parentum fusus sanguis inflammat, non graviter urit occupata provincia: adhuc de verbis parva contentio est: facillime transigitis, si non per arma vestros animos irritetis.

[3] Wherefore hold back, until we ought to direct our legates to the king of the Franks, so that the judgments of friends may cut short your dispute. For between two persons joined to us by affinity we do not desire anything of such a sort to happen, whence one might perhaps be found the lesser. It is not the blood of your parents, poured out, that inflames you; it is not the occupied province that grievously burns you: as yet the contention is small, about words; you settle it most easily, if you do not irritate your spirits by means of arms.

obiciamus quamvis cognato cum nostris coniuratis eximias gentes iustitiamque, quae reges efficit fortiores: cito convertit animos, qui contra se tales sentit armatos.

Let us oppose to him—though a kinsman—together with our confederates, select nations and Justice, which makes kings stronger: he quickly converts his mind who perceives such men armed against himself.

[4] Et ideo salutationis honorificentiam praelocuti legatos nostros illum atque illum ad vos credidimus esse dirigendos, qui vobis et mandata nostra sufficienter insinuent et usque ad fratrem nostrum Gundibadum vel alios reges cum vestra voluntate deproperent, ne videamini eorum inmissione laborare, qui maligne gaudent alieno certamine. avertant enim divina, ut supra vos iniquitas illa praevaleat. commune malum vestrum iudicamus inimicum.

[4] And therefore, having premised the honor of salutation, we have believed that our envoys, so-and-so and so-and-so, ought to be directed to you, who may sufficiently insinuate our mandates to you and, with your will, hasten even to our brother Gundibad or to other kings, lest you seem to labor under the instigation of those who malignly rejoice in another’s contest. May the divine powers avert it, that that iniquity prevail over you. We judge your common ill to be an enemy.

nam ille me iure sustinebit adversum, qui vobis nititur esse contrarius.

for he will justly endure me as an adversary, who strives to be contrary to you.

II. GUNDIBADO REGI BURGUNDIONUM THEODERICUS REX.

2. THEODERIC THE KING TO GUNDIBAD, KING OF THE BURGUNDIANS.

[1] Grave malum est inter caras regiasque personas voluntates sibimet videre contrarias et dissimulando spectare, ut de uno aliquid dolendum possit emergere. non sine invidia nostra geritur, si nobis patientibus affinium clade dimicetur. habetis omnes per me pignora magnae gratiae: non est unus ab alio segregatus: si quid in vobis delinquitis, meo graviter dolore peccatis.

[1] It is a grave evil, among dear and royal persons, to see wills at odds with one another and, by dissembling, to look on so that something to be mourned may be able to emerge concerning one of them. It is not carried on without ill repute for us, if, while we are patient, fighting is waged to the calamity of affines. You all have through me pledges of great grace: no one is segregated from another: if you commit any delinquency among yourselves, you sin to my grievous sorrow.

[2] Nostrum est regios iuvenes obiecta ratione moderari, quia illi, si nobis vere sentiunt displicere quod male cupiunt, audaciam suae voluntatis retinere non possunt. verentur senes, quamvis sint florida aetate ferventes. sciant nos adversarios esse contrarietatibus suis et illud velle persequi, ne ab utrisque possit excedi.

[2] It is our part to moderate royal youths with reason set before them, because they, if they truly perceive that what they ill-desire displeases us, cannot retain the audacity of their will. They fear elders, although they are fervent in a flourishing age. Let them know that we are adversaries to their contrarieties and that we wish to pursue this, lest it be possible to exceed on either side.

decet enim nos aspera verba dicere, ne affines nostri ad extremum debeant pervenire.

for it is fitting for us to speak harsh words, lest our affines should be compelled to come to the extremity.

[3] Et ideo illum et illum legatos ad fraternitatem tuam credidimus destinandos, ut, si filio nostro Alarico visum fuerit, ad regem Francorum cum coniuratis nobis gentibus dirigere debeamus, quatenus causa, quae inter eos vertitur, amicis mediis rationabiliter abscidatur. convenit enim tales tantosque reges non inter se lamentabiles rixas quaerere, ut de suis et nos possint casibus sauciare.

[3] And therefore we have believed that this one and that one ought to be dispatched as legates to your fraternity, so that, if it shall have seemed good to our son Alaric, we should direct them to the king of the Franks together with the peoples sworn allied with us, to the end that the cause which is being turned between them may be reasonably cut off by friendly mediators. For it befits such and so great kings not to seek lamentable quarrels among themselves, lest by their own misfortunes they be able to wound us also.

[4] Quapropter fraternitas vestra adhibito mecum studio eorum nitatur reparare concordiam: quia nemo potest credere sine nostro voto illos ad haec proelia pervenisse, nisi omnino clareat, ne ad conflictum veniant, nostra potius esse certamina. aliqua vero a praesentium gerulis litterarum sermone vobis commisimus intimanda, ut sic prudentia vestra cuncta componat, quemadmodum consuevit deo iuvante perficere, unde solet diligentissime cogitare.

[4] Wherefore let your brotherhood, applying zeal together with me, strive to repair their concord: for no one can believe that without our consent they have come to these battle-lines, unless it be altogether made clear that, so that they may not come to a clash, the contests are rather ours. Moreover, we have entrusted certain matters to be intimated to you by the speech of the bearers of these present letters, that thus your prudence may compose all things, just as it is accustomed, with God helping, to perfect those things about which it is wont to think most diligently.

III. EPISTULA UNIFORMIS TALIS AD ERULORUM REGEM: AD GUARNORUM REGEM: AD THORINGORUM REGEM THEODERICUS REX.

3. A UNIFORM LETTER SUCH AS THIS TO THE KING OF THE HERULS: TO THE KING OF THE GUARNI: TO THE KING OF THE THURINGIANS, FROM THEODERIC THE KING.

[1] Superbiam divinitati semper exosam persequi debet generalitatis assensus. nam qui vult opinabilem gentem voluntaria iniquitate subvertere, non disponit ceteris iusta servare. pessima consuetudo est despicere veritatem.

[1] The assent of the generality ought to persecute pride, always hateful to divinity. For he who wishes to subvert a reputable nation by voluntary iniquity does not dispose to preserve the just for the rest. It is a most wicked custom to despise truth.

credit sibi omnia cedere, si elatum contigerit in abominabili certamine superare.

he believes that all things cede to him, if it shall have chanced to him to overcome the exalted one in an abominable contest.

[2] Et ideo vos, quos conscia virtus erigit et consideratio detestabilis praesumptionis accendit, legatos vestros una cum meis et fratris nostri Gundibadi regis ad Francorum regem Luduin destinate, ut aut se de VVisigotharum conflictu considerata aequitate suspendat et leges gentium quaerat aut omnium patiatur incursum, qui tantorum arbitrium iudicat esse temnendum. quid quaerit ultra, cui offertur absoluta iustitia? dicam plane quod sentio: qui sine lege vult agere, cunctorum disponit regna quassare.

[2] And therefore you, whom conscious virtue raises and the consideration of detestable presumption kindles, send your legates, together with mine and with those of our brother King Gundobad, to King Luduin of the Franks, so that either, equity having been considered, he may suspend himself from the conflict with the Visigoths and seek the laws of nations, or else let him suffer the incursion of all, he who judges the arbitration of such great men to be something to be scorned. What does he seek further, to whom absolute justice is offered? I will say plainly what I feel: he who wishes to act without law sets himself to shake the kingdoms of all.

[3] Sed melius inter initia perniciosa reprimatur assumptio, ut sine labore perficiatur omnium, quod certamen esse poterat singulorum. recolite namque Eurici senioris affectum, quantis vos iuvit saepe muneribus, quotiens a vobis proximarum gentium imminentia bella suspendit. reddite filio eius gratiam, quam tamen agnoscitis vestris utilitatibus attributam.

[3] But it is better that a pernicious undertaking be repressed at the beginnings, so that, without toil, there may be perfected for all what could have been the contest of individuals. Recall, in fact, the goodwill of Euric the elder, by how many gifts he often aided you, how often he held back from you the imminent wars of neighboring gentes. Render to his son the gratitude, which you nevertheless acknowledge to have been attributed to your own interests.

nam si tanto regno aliquid praevaluerit, vos aggredi sine dubitatione praesumit.

for if he shall have prevailed at all over so great a kingdom, he presumes without hesitation to attack you.

[4] Quapropter excellentiam vestram epistulari sermone salutantes per legatos nostros illum et illum praesentium portitores verbo vobis aliqua dicenda commisimus, ut vos, qui nostrum sequimini deo iuvante dispositum, unus complectatur assensus et foris hoc agatis, ne in vestris provinciis dimicare possitis.

[4] Wherefore, greeting Your Excellence in an epistolary discourse, through our legates—this man and that man, the bearers of these presents—we have entrusted to them certain things to be said to you by word of mouth, so that you, who follow our disposition with God aiding, may be embraced by one assent, and may carry this out outside, lest you be able to fight in your own provinces.

IIII. LUDUIN REGI FRANCORUM THEODERICUS REX.

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

[1] Ideo inter reges affinitatis iura divina coalescere voluerunt, ut per eorum placabilem animum proveniat quies optata populorum. hoc enim sacrum est, quod nulla permittitur commotione violari. nam quibus obsidibus habeatur fides, si non credatur affectibus?

[1] Therefore the divine rights of affinity have wished to coalesce among kings, so that through their placable mind the longed-for quiet of the peoples may come forth. For this is sacred, which is permitted to be violated by no commotion. For in what hostages would faith be held, if affections are not believed?

sociantur proximitate domini, ut nationes divisae simili debeant voluntate gloriari et quasi per alveos quosdam concordiae adunata se possint gentium vota coniungere?

they are linked by the proximity of the lord, so that divided nations ought to glory in a similar will, and, as if through certain channels of concord, the united wishes of the peoples may be able to join together?

[2] Quae cum ita sint, miramur animos vestros sic causis mediocribus excitatos, ut cum filio nostro rege Alarico durissimum velitis subire conflictum, ut multi, qui vos metuunt, de vestra concertatione laetentur. ambo estis summarum gentium reges, ambo aetate florentes. non leviter regna vestra quassatis, si data partibus libertate confligitis.

[2] Since these things are so, we marvel that your spirits have been stirred by such mediocre causes, that you should wish to undergo the hardest conflict with our son, King Alaric, so that many who fear you may rejoice at your contest. You both are kings of the highest nations, both flourishing in age. You do not lightly shake your realms, if, liberty having been given to the parties, you clash.

virtus vestra patriae non fiat inopinata calamitas, quia grandis invidia est regum in causis levibus gravis ruina populorum.

let not your valor become for the fatherland an inopinate calamity, because great is the envy of kings; over slight causes, there is the grave ruin of peoples.

[3] Dicam libere, dicam affectuose quod sentio: impatiens sensus est ad primam legationem arma protinus commovere. a parentibus quod quaeritur, electis iudicibus expetatur. nam inter tales viros et illis gratum est dare, quos medios volueritis efficere.

[3] I will speak freely, I will speak affectionately what I feel: it is an impatient temper to move arms forthwith at the first legation. What is sought from kinsmen, let it be sought by chosen judges. For among such men it is also gratifying to them to grant those whom you may have wished to make mediators.

quid de nobis vos ipsi aestimare poteritis, si nos intentiones vestras reliquisse cognoscitis? absit ille conflictus, ubi unus ex vobis dolere poterit inclinatus. abicite ferrum, qui in meum pugnare vultis opprobrium.

What will you yourselves be able to assess about us, if you learn that we have relinquished your designs? Let that conflict be absent, where one of you, once cast down, could grieve. Cast away the iron, you who wish to fight to my opprobrium.

[4] Iure patris vobis interminor et amantis. ille nos et amicos nostros patietur adversos, qui talia monita, quod non opinamur, crediderit esse temnenda. quapropter ad excellentiam vestram illum et illum legatos nostros magnopere credidimus dirigendos, per quos etiam ad fratrem vestrum, filium nostrum regem Alaricum scripta nostra direximus, ut nullatenus inter vos scandala seminet aliena malignitas: sed in pace perseverantes, quae sunt mediis amicis placabiliter finire debeatis.

[4] By the right of a father and of one who loves, I solemnly warn you. He will endure us and our friends as adversaries, who will have believed—though we do not suppose it—that such admonitions are to be scorned. Wherefore to Your Excellency we have judged it most earnestly right to dispatch So-and-so and So-and-so, our legates, through whom also to your brother, our son King Alaric, we have directed our writings, that alien malignity may in no way sow scandals between you; but, persevering in peace, you ought placably to bring to an end, through mediating friends, the matters that are between you.

[5] Per eos etiam et verbo vobis aliqua dicenda mandamus, ut gentes, quae sub parentibus vestris longa pace floruerunt, subita non debeant concussione vastari. illi enim credere debetis, quem vestris utilitatibus arridere cognoscitis, quoniam qui vult alterum in praecipites casus mittere, eum certum est fideliter non monere.

[5] Through them also we mandate that certain things be spoken to you by word, namely that the nations which under your parents flourished in long peace ought not to be devastated by a sudden shock. For you ought to trust him whom you recognize to smile upon your interests, since he who wishes to cast another into headlong disasters is certainly not advising him faithfully.

V. INPORTUNO V. I. PATRICIO THEODERICUS REX.

5. THEODERIC THE KING TO INPORTUNUS, A MOST ILLUSTRIOUS MAN, PATRICIAN.

[1] Si te aut nobilitas sola decoraret aut meritorum tantum laude polleres, conferendas forsitan dignitates dilatione probabili libraremus, ne magna vilescerent, cum simul omnia funderentur. nunc autem cum te universa facto agmine comitentur nec desit uni quod praedicatur in plurimis, convenit iustitiae nostrae, ut, cum tu copiosa bona protuleris, uberrime te repleat munificentia principalis.

[1] If either nobility alone adorned you or you were powerful only by the laud of merits, we would, with a reasonable dilation, weigh the dignities to be conferred, lest great things grow cheap when all are poured out at once. Now, however, since the whole array accompanies you in a formed column, and in one man there is not lacking what is proclaimed in very many, it befits our justice that, since you have brought forth copious good things, the princely munificence should most abundantly fill you.

[2] Non enim crescendi vobis hic ordo qui multis est: paulatim provehi mediocris probatur esse virtutis, dum morosius agnoscitur quod sub lenitate praeparatur. saltu quodam se tendit vestra prosperitas solaque a vobis perfectio quaeritur, cum vobiscum multa nascantur. elaboratae sunt enim longa aetate vestri generis dignitates, quae notissimo quodam habitaculo lares in vestra posuere familia.

[2] For the order of advancement for you is not the one which is for many: to be gradually carried forward is judged to be of middling virtue, while that which is prepared under lenity is acknowledged more tardily. Your prosperity stretches itself by a certain leap, and from you alone perfection is sought, since many things arise along with you. For the dignities of your lineage have been elaborated by a long age, which have set their Lares in your family as in a most renowned habitation.

[3] Nam, ut prisca saecula transeamus, quae affatim viros visa sunt proferre praecipuos, gemino radias patris ac patrui decore conspicuus: qui non solum ornamentum familiae suae, sed ipsi decus senatui praestitere: modernis saeculis moribus ornabantur antiquis: bonitate praediti, constantia gloriosi, in amicitiam proni, ad odia sumenda difficiles. ita, quod maximum felicitatis genus est, cum multae probarentur esse potentiae, invidiam illos persequentium contigit non habere.

[3] For, to pass over the pristine ages, which seemed abundantly to bring forth preeminent men, you shine, conspicuous, with the twin decor of father and uncle: who afforded not only an ornament to their family, but presented to the Senate glory itself: in modern ages they were adorned with antique mores: endowed with goodness, glorious in constancy, prone to friendship, difficult at taking up hatreds. Thus, which is the greatest kind of felicity, when many powers were being proved to exist, it befell them not to have the envy of those who pursue.

[4] Pendebant quin immo circa eos anxia vota civitatis, crescens supra privatos publicus amor. eorum senatus animum, eorum sequebatur turba propositum: et necesse erat Romam velle quod cuncti videbantur optare, miroque prosperitatis eventu firmum circa eos custodiebat arbitrium voluntas vaga populorum, quod inter ceteras dignitates munus iudicamus esse praecipuum. nam si paucorum amor iuste iam gloria est, tantae civitatis affectus quod potest habere praeconium?

[4] Nay rather, the anxious vows of the commonwealth hung about them, the public love growing beyond private ones. The senate followed their mind, the crowd followed their purpose: and it was necessary that Rome should will what all seemed to desire, and by a marvelous event of prosperity the vagrant will of the peoples kept a firm arbitrament around them, which among the other dignities we judge to be the chief office. For if the love of a few is rightly already glory, what proclamation can the affection of so great a commonwealth have?

proinde sicut omnia ingrata videntur obscura, sic generaliter dilecta praeclara sunt.

Accordingly, just as all ingrate things seem obscure, so in general the things beloved are illustrious.

[5] Tot igitur parentum laude decoratus tu etiam morum luce conspicuus sume post consulares fasces emeritos patriciatus insignia, tuarum munus plenarium dignitatum et cani honoris infulis adultam cinge caesariem, qui meritorum laude aetatis praeiudicia superasti. cur enim tardo evenirent praemia, cui tot generis suffragabantur exempla? eligitur quippe in te nascendi laus, vivendi gloria: et cum multa trahas ab antiquis, meruisti placere de propriis.

[5] Therefore, adorned with so many praises of your parents, you too, conspicuous in the light of morals, take, after the consular fasces have been merited, the insignia of the patriciate—the plenary gift of your dignities—and gird your grown locks with the fillets of hoary honor, you who by the praise of your merits have overcome the prejudices of age. For why indeed should rewards come tardy to one whom so many examples of his stock have suffraged? For in you the praise of being born, the glory of living, is chosen; and though you draw many things from the ancients, you have deserved to please by what is your own.

[6] Ab ipso quippe vitae principio, quod inter adulantium greges rarum solet esse, nobilibus studuisti fidem virtutibus exhibere. atque ideo instituti tui firma vestigium, ut qui primaevus gloriam consecutus es, florentibus annis gloriosis honoribus augearis. inspice denique, quanta tuorum praecipua laude decoreris.

[6] From the very beginning of life itself—which among herds of adulators is wont to be rare—you have endeavored to exhibit fidelity to noble virtues. And therefore the track of your discipline stands firm, so that you, who in earliest youth attained glory, are augmented in your flourishing years with glorious honors. Consider at last how greatly you are adorned by the preeminent praise of your own.

culpae genus est non te fecisse quod summum est. de maturitate quippe tua multo debent venire meliora, qui in aetate tenera te novimus fecisse praedicanda. confidimus enim nec tui generis institutum nec nostrum circa te errare posse iudicium.

It is a species of fault not to have done what is supreme. Indeed, from your maturity by far better things ought to come, we who in your tender age have known you to have done things to be proclaimed. For we are confident that neither the institution of your lineage nor our judgment concerning you can err.

VI. SENATUI URBIS ROMAE THEODERICUS REX.

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

[1] Gratum quidem nobis est, patres conscripti, personae novas ad honorum celsa perducere. delectat peregrini germinis viros gremio Libertatis inserere, ut variis frondescat senatus aula virtutibus. ornat enim talis multitudo conventum et laetam reddit faciem publicam honorata frequentia.

[1] It is indeed pleasing to us, Conscript Fathers, to conduct new personages to the heights of honors. It delights to graft men of foreign stock into the bosom of Liberty, so that the senate’s hall may flourish with various virtues. For such a multitude adorns the assembly and makes the public face glad by honored attendance.

sed multo nobis probatur acceptius, quotiens dignitatibus reddimus qui de ipsa curiae claritate nascuntur, quia non sunt de vobis examina nostra sollicita, dum praeiudicata bona transfunditis qui merita cum luce praestatis. origo ipsa iam gloria est: laus nobilitati connascitur. idem vobis est dignitatis quod vitae principium.

but it is by much more approved as acceptable to us, whenever we restore to dignities those who are born from the very splendor of the Curia, because our examinations concerning you are not anxious, since you pour forth pre-acknowledged goods, you who display merits in the light. origin itself is already glory: praise is born together with nobility. for you the beginning of dignity is the same as that of life.

senatus enim honor amplissimus vobiscum gignitur, ad quem vix maturis aetatibus pervenitur.

for the honor of the senate, most ample, is born with you, to which one scarcely arrives even at mature ages.

[2] Haec licet de vobis omnibus veraciter iudicemus, ut ordinis genium complectatur gratia senatorum, maxime serenitatis nostrae luminibus Deciorum sanguis irradiat, qui tot annis continuis similis splendet claritate virtutis: et quamvis rara sit gloria, non agnoscitur in tam longo stemmate variata. saeculis suis producit nobilis vena primarios: nescit inde aliquid nasci mediocre: tot probati quot geniti, et, quod difficile provenit, electa frequentia. en pullulat ex uno germine quadrifarium decus, honor civium, gloria generis, augmentum senatus, qui quamvis fulgeant communione meritorum, invenies tamen quem possis laudare de propriis.

[2] Although we may truly judge these things about all of you—that the grace of the senators embraces the genius of the order—most of all, in the lights of Our Serenity, the blood of the Decii beams, which through so many continuous years shines with the same clarity of virtue; and although glory is rare, in so long a lineage it is not recognized as varied. In its own ages a noble vein produces principal men: from there it does not know anything mediocre to be born: as many approved as begotten, and—what scarcely comes to pass—a chosen multitude. Behold, from one germ there sprouts a fourfold honor: the honor of the citizens, the glory of the race, the augmentation of the senate; who, although they gleam by a communion of merits, yet you will find one whom you can praise for his own.

[3] Respicite certe iuvenem per formae gratiam, mentis pulchritudine plus placentem. refert facie sanguinis decus, proditur animi natura per vultum et serenitate corporis nubila quoque mentis abstergit. verum haec naturae bona litterarum decoravit insignibus, ut cote magnarum artium detersus mentis penetralibus plus luceret.

[3] Consider surely the young man, pleasing through the grace of form, more by the beauty of mind. he reflects in his face the honor of his blood; the nature of his spirit is revealed through the visage, and by the serenity of the body he also wipes away the clouds of the mind. but he has adorned these goods of nature with the insignia of letters, so that, polished on the whetstone of the great arts, he might shine the more from the inner sanctuaries of the mind.

in libris veterum Decios cognovit antiquos nobilemque progeniem gloriosae mortis beneficio viventem.

in the books of the ancients he recognized the ancient Decii and a noble progeny living by the benefit of glorious death.

[4] Felicissimus profecto studiorum labor, cui priscorum carmen contigit discere per parentes et de avita laude primordia teneri pectoris erudire. libet referre quam magno tunc spectaculo totius scholae in eum convertebatur aspectus: quasi cam audiret parentem, illa mox intendebat heredem quaerens, at quae auctorem cognoverat dicere, per huius posset similitudines approbare.

[4] Most felicitous indeed the labor of studies, to whom it befell to learn the song of the ancients through his parents and to have the beginnings of his tender breast educated by ancestral praise. It delights me to relate how, at that time, at so great a spectacle the gaze of the whole school was turned upon him: as if it were hearing the parent, it would straightway strain itself, seeking an heir; and that which had recognized the author as speaking could, through this one’s likenesses, give its approval.

[5] Nam sicut indigna posteritas laudes antiqui generis abnegat, ita praeclara de patribus egregie dicta confirmat. creditum est de his omne quod legitur, dum praeconia veterum praesens docuit vena virtutum, in auditorii officina ingeniorum flamma recalente. his quidem formabatur exemplis, sed domesticis felicius producebatur imperiis.

[5] For just as an unworthy posterity abnegates the praises of ancient lineage, so an illustrious posterity confirms the things excellently said about the fathers. Everything that is read about them was believed, since the present vein of virtues taught the panegyrics of the ancients, the flame rekindling in the auditorium, the workshop of talents. By these examples indeed he was being formed; but he was more happily brought forward by domestic commands.

[6] Subtracto enim solacio maritali onus regendi mater gloriosa suscepit, quam nec ampla patrimonii cura nec tot filiorum potuit turbare custodia. aluit nutrimentis, auxit patrimoniis, ornavit honoribus et quot edidit familiae iuvenes, tot reddidit curiae consulares. haec igitur rimator morum noster sensus inspexit, qui etiam bonum domesticae virtutis inquirit, ut inter privata laudatis publica debeat ornamenta largiri.

[6] For with the marital solace subtracted, a glorious mother undertook the burden of ruling, whom neither the ample care of the patrimony nor the guardianship of so many sons could disturb. She nourished with nutriments, increased with patrimonies, adorned with honors, and as many youths as she brought forth for the household, so many she rendered to the curia as consulars. These things, therefore, our judgment, a ransacker of morals, has inspected, which also inquires after the good of domestic virtue, so that among those lauded for private things it ought to bestow public ornaments.

[7] Atque ideo, patres conscripti, illustri et magnifico viro Importuno patriciatus culmen indulsimus, ut vester coetus, sicut pullulat sorte nascendi, ita et fascibus possit augeri. impendite parenti gratiam, adunate sententias: vestra est indoles, quam probamus. habetis certe quod vobis ingeniosa laude tribuatis, si amore necessitudinum publicum faciatis esse iudicium et quod pro naturae caritate dependitur, collatum nostris iussionibus aestimetur.

[7] And therefore, Conscript Fathers, to the illustrious and magnificent man Importunus we have indulged the summit of the patriciate, so that your assembly, as it sprouts by the lot of birth, so also may be increased by the fasces. Expend favor upon the parent; unite your opinions: it is your natural disposition which we approve. You certainly have that which you may attribute to yourselves with ingenious praise, if by love of kinships you make the judgment a public one, and what is paid out for the charity of nature be reckoned as conferred by our injunctions.

VII. IANUARIO VIRO VENERABILI EPISCOPO SALONITANO THEODERICUS REX.

7. THEODERIC THE KING TO IANUARIUS, A VENERABLE MAN, BISHOP OF SALONA.

[1] Omnes quidem iustitiam colere et observare praecipimus, sed eos maxime qui divinis honoribus eriguntur, ut supernae gratiae fiant proximi, dum a terrena fuerint cupiditate longinqui. Iohannes itaque flebili nos allegatione pulsavit sanctitatem vestram a se sexaginta orcas olei ad implenda luminaria suscepisse, quarum pretium sibi postulat oportere restitui. bonum quidem votum, si tamen non ibi aliquid misceatur adversum.

[1] We indeed command that all cultivate and observe justice, but especially those who are raised to divine honors, so that they may become near to heavenly grace, while they are far from earthly cupidity. John therefore has assailed us with a tearful allegation that Your Sanctity received from him sixty orcas of oil to fill the lamps, the price of which he demands ought to be restored to him. A good vow indeed, if, however, something adverse be not mixed in there.

[2] Nam licet ubique deceat iustitiam custodiri, in illis rebus maxime necessaria est, quae divinis obtutibus offeruntur, ne putemus ignorare deum, unde accipiat, si fraudatis oblationibus adquiescat. et ideo, si veram querimoniam cognoscitis supplicantis, consideratione iustitiae, quam sancta lege praedicatis, facite quae iure debentur sine tarditate restitui: quatenus nullus ingemiscat illata sibi per vos fuisse dispendia, quos decet potius praestare iuvamina. quapropter studete, ut, qui non soletis pro rebus magnis excedere, nunc non videamini, quod absit, in parvitate peccare.

[2] For although it is fitting that justice be kept everywhere, it is most necessary in those matters which are offered to the divine looks, lest we think God ignorant of whence he receives, if he should acquiesce in defrauded oblations. And therefore, if you recognize the true complaint of the suppliant, in consideration of the justice which you preach by the holy law, see that the things which are owed by right be restored without delay: to the end that no one may groan that losses have been inflicted upon him through you, whom it befits rather to furnish helps. Wherefore strive that you, who are not accustomed to exceed in great matters, may not now seem—far be it—to sin in smallness.

VIII. VENANTIO V. S. CORRECTORI LUCANIAE ET BRUTTIORUM THEODERICUS REX.

8. THEODERIC THE KING TO VENANTIUS, A MOST NOTABLE MAN, CORRECTOR OF LUCANIA AND THE BRUTTIANS.

[1] Iustitiae ratio persuadet ab unoquoque postulari quod ei constat iniungi et pecunias publicas instanter quaerere, ne debitorem neglectus debeat ingravare. nam si remissio in ammonitionibus veniat, cunctos necesse est contemptus involvat. et quodam modo nascitur de pietate crudelitas, si quem neglegis ammonere, postea cogaris exigere.

[1] The rationale of justice persuades that from each person there be demanded what is known to be enjoined upon him, and that public monies be urgently sought, lest neglect ought to weigh down the debtor. For if remission comes in admonitions, it is necessary that contempt envelop all. And in a certain way cruelty is born from piety, if you neglect to admonish someone, afterwards you are compelled to exact.

utilis ergo cura est praedicere, quando et occasio subtrahitur delictis et locus emundatur illicitis.

Therefore it is a useful care to forewarn, when both the occasion for delicts is withdrawn and the place is cleansed of illicit things.

[2] Quapropter illustris viri comitis sacrarum largitionum suggestione comperimus pridem tibi secundum morem veterem exactionem binorum et ternorum fuisse delegatam. unde te praesentibus commonemus affatibus, ut secundum canonicariae fidem tempora debeas constituta complere, ne, quicquid dispendii assis publicus sustinuerit, de proprio exsolvere tu cogaris, a quo nec tantae iussioni est habita reverentia nec fides suae promissionis impleta.

[2] Wherefore, by the representation of the illustrious man, the Count of the Sacred Largesses, we have learned that formerly, according to the old custom, the exaction of the two- and threefold was delegated to you. Wherefore we admonish you by these present words, that, in accordance with the canonicaria faith, you ought to complete the times appointed, lest, whatever loss the public fisc may have sustained, you be compelled to discharge from your own property—you, who have shown neither reverence for so great a command nor fulfilled the faith of your own promise.

VIIII. POSSESSORIBUS DEFENSORIBUS ET CURIALIBUS ESTUNIS CONSISTENTIBUS THEODERICUS REX.

9. THEODERIC THE KING TO THE LANDHOLDERS, DEFENDERS, AND CURIALES RESIDING AT ESTUNA.

[1] Propositi quidem nostri est nova construere, sed amplius vetusta servare, quia non minorem laudem de inventis quam de rebus possumus adquirere custoditis. proinde moderna sine priorum imminutione desideramus erigere: quicquid enim per alienum venit incommodum, nostrae iustitiae non probatur acceptum.

[1] It is indeed of our purpose to construct new things, but more to preserve the old, since we can acquire no lesser praise for things invented than for things guarded. Accordingly we desire to erect modern things without any diminution of the former; for whatever inconvenience comes at another’s expense is not approved as acceptable to our justice.

[2] In municipio itaque vestro sine usu iacere comperimus columnas et lapides vetustatis invidia demolitos: et quia indecore iacentia servare nil proficit, ad ornatum debent surgere redivivum quam dolorem monstrare ex memoria praecedentium saeculorum.

[2] Therefore, in your municipality we have discovered columns and stones lying without use, demolished by the envy of old age; and because to preserve things lying indecorously profits nothing, they ought to rise redivive for adornment rather than to show grief from the memory of preceding centuries.

[3] Atque ideo praesenti auctoritate decernimus, ut, si vera fides est suggerentium nec aliquid publico nunc ornatui probatur accommodum, supra memoratas platonias vel columnas ad Ravennatem civitatem contradat modis omnibus devehendas: ut conlapsis metallis oblitterata facies reddatur iterum de arte pulcherrima et quae situ fuerant obscura, antiqui nitoris possint recipere qualitatem.

[3] And therefore by the present authority we decree that, if the faith of those reporting is true and nothing is now judged suitable for public ornament, he shall deliver the above-mentioned slabs or columns to be conveyed by every means to the city of Ravenna: so that, the metalwork having collapsed, the obliterated facade may be restored again by most beautiful artistry, and those things which had been obscured by decay may be able to recover the quality of ancient splendor.

X. FESTO V. I. PATRICIO THEODERICUS REX.

10. THEODERIC THE KING TO FESTUS, A MOST DISTINGUISHED MAN, PATRICIAN.

[1] Decet prudentiam vestram in augendis fabricis regalibus obtemperare dispositis, quia nobilissimi civis est patriae suae augmenta cogitare, maxime cum sit studii nostri illa decernere, quibus cunctos notum est sine suis dispendiis oboedire.

[1] It befits your prudence, in augmenting the royal works, to comply with the dispositions that have been set, because it is the mark of a most noble citizen to consider the augmentations of his fatherland, especially since it is our zeal to decree those things, to which it is known that all obey without their own expenditures.

[2] Atque ideo magnitudini tuae praesenti ammonitione declaramus, ut marmora, quae de domo Pinciana constat esse deposita, ad Ravennatem urbem per catabolenses vestra ordinatione dirigantur. subvectum vero direximus de praesenti, ne aut mora nostris ordinationibus proveniret aut laborantes aliqua detrimenta sentirent.

[2] And therefore we declare to your Magnitude by the present admonition, that the marbles, which are agreed to have been deposited from the Pincian house, be directed to the city of Ravenna by the catabolenses by your ordering. As for the transport, moreover, we have dispatched it forthwith, lest either delay should arise to our ordinations or those laboring should feel any detriments.

XI. ARGOLICO V. I. PRAEFECTO URBIS THEODERICUS REX.

11. THEODERIC THE KING TO ARGOLICUS, A MOST DISTINGUISHED MAN, PREFECT OF THE CITY.

[1] Optamus cunctum diem plenum beneficiis nostris excurrere: optamus ubique praestita nostra radiare, quia in aevum vivit quod munificentia principalis indulserit. quid enim tam regium quam fecisse felicem et eo usque praestare, quo se erectus stupeat attigisse? beneficia siquidem sunt, quae regna sublimant et libertatis dominus iugiter potest crescere, si sibi subiectos studeat ampliare.

[1] We desire that the whole day run its course full of our benefactions: we desire that everywhere our bestowals should radiate, because what the princely munificence has indulged lives on for ever. For what is so regal as to have made one happy and to bestow even to that point to which, once raised up, he stands astonished to have attained? Benefactions, indeed, are the things which sublime kingdoms; and the lord of liberty can continually grow, if he strives to amplify those subject to himself.

hoc mansuetudinis nostrae glorioso proposito, quoniam generalitatem patrio fovemus affectu, per indictionem quartam praefecturae urbanae infulas tibi copiosa liberalitate largimur, ut paternis honoribus successio clara laetetur et sub nobis possit proficere quicquid meruit ad nostra saecula pervenire.

With this glorious purpose of our mansuetude, since we cherish the generality with paternal affection, for the 4th indiction we, with copious liberality, bestow upon you the insignia of the Urban Prefecture, so that the illustrious succession may rejoice in paternal honors, and under us whatever has deserved to reach our times may be able to make progress.

[2] Circuminspice itaque quam magnum sit primordiis tuis canam Romam potuisse committi, ut in illo amplissimo coetu iudicis videaris eminere suggestu, ubi est arduum vel ipsum obtinere collegium. stude ergo, ut a meritis tuis exigere possis quod nos praestitisse cognoscis. avara fuge, iusta sequere, modesta dilige, iracunda contemne.

[2] Look around, therefore, how great it is that to your beginnings hoary Rome could have been committed, that in that most ample assembly you may seem to stand out on the judge’s platform, where it is arduous even to obtain the college itself. Strive, therefore, that from your merits you may be able to exact what you recognize that we have afforded. Shun the avaricious, follow the just, cherish the modest, contemn the irascible.

[3] Quid erit suavius quam in illa turba summorum nobile protulisse iudicium, ubi tot patriciorum corda provocantur ad gratiam, ubi bonum factum celebretur ore sapientum? nusquam maiore laude virtus agitur, quam si recte Roma tractetur. quas divitias aestimes aptiores quam in oculis senatus conscientiae pretiosam gerere puritatem et ante ipsum Libertatis gremium nullis vitiis esse captivum?

[3] What will be sweeter than, in that throng of the highest, to have put forth a noble judgment, where so many hearts of the patricians are provoked to favor, where a good deed is celebrated by the mouth of the wise? Nowhere is virtue pursued with greater praise than if Rome is rightly handled. What riches would you deem more apt than, in the eyes of the senate, to bear the precious purity of conscience and, before the very bosom of Liberty, to be captive to no vices?

[4] Viderimus, reliqui fasces qua gloria censeantur: urbanus praesul dignitas est honorum. non patitur claritas illa committere, quod possit nobilis turba nescire. locatus in medium cunctorum ad se trahit aspectum et totius vitae iudicium promulgat fama populorum.

[4] Let us see by what glory the remaining fasces are assessed: the Urban Prefect is the dignity of honors. That brilliance does not allow the committing of anything which the noble throng might not know. Placed in the midst of all, he draws every gaze to himself, and the fame of the peoples promulgates the judgment of his whole life.

haec te et animo concipere et rebus evidentibus explicare credibile apud nos faciunt studia litterarum, ubi cognovisti omne quod deceat et ad usum vitae gloriosae animum, doctorum nimirum institutione, formasti.

these studies of letters make it credible with us that you both conceive these things in mind and explain them by evident matters, where you have come to know all that befits, and have formed your mind for the use of a glorious life, by the instruction, to wit, of the learned.

[5] Fugiat ergo doctrina delictum. indocilis est animi ad vitia trahi: aedificatus libris locum non relinquit iniuriis, ubi in teneris annis adquiritur, quod matura aetate servetur. ad tramitem recti hortentur te tuorum facta seniorum, ammoneat lectionis auctoritas, deinde iudicii nostri electio gloriosa, ut maiora sumere de nobis possis, cum te ea quae commisimus implere cognoveris.

[5] Let delict, then, flee before doctrine. It is an untaught spirit’s way to be drawn to vices: built up by books it leaves no place for injuries, when in tender years there is acquired that which in mature age is preserved. Toward the track of rectitude let the deeds of your elders encourage you, let the authority of reading admonish, then too the glorious election of our judgment, so that you may be able to assume greater things from us, when you have come to know yourself to fulfill the things which we have committed.

XII. SENATUI ROMANO THEODERICUS REX.

12. THEODERIC THE KING TO THE ROMAN SENATE.

[1] Amamus, patres conscripti, dignitates eximias de nostra benignitate nascentes. publici enim decoris mater est mens regentis et quale fuerit dominantis arbitrium, talem parit libertatis aspectum. facilius est quippe, si dicere fas est, errare naturam quam dissimilem sui princeps possit formare rem publicam.

[1] We love, Conscript Fathers, the extraordinary dignities born from our benignity. For the mind of the regent is the mother of public adornment, and such as is the arbitrium of the ruler, such an aspect of liberty it begets. Indeed, it is easier—if it be permitted to say—for nature to err than that a prince can form a commonwealth dissimilar to himself.

hinc est quod cupimus, ut perpetuis honoribus fulgeatis, quia quicquid de vobis fama loquitur, nostris institutionibus applicatur. nam cum omnia celsa mereamini, nostram invidiam tangit, si quid vobis fortasse defuerit.

Hence it is that we desire that you shine with perpetual honors, because whatever fame speaks about you is applied to our institutions. For since you merit all exalted things, it provokes envy against us, if perchance anything should have been wanting to you.

[2] Proinde, quod felicibus sanciatur auspiciis, illustrem Argolicum praefecturae urbanae dignitate promovemus, ut et ille augeatur fascibus et vobis tanti iudicis minime subtrahatur ornatus. scitis enim saepe ex hac familia viros enituisse praecipuos. recordamini provecti avum praefecti dogmatis honore ditatum, cuius innoxiam facundiam fora mirata sunt.

[2] Accordingly, that it may be sanctioned under happy auspices, we promote the illustrious Argolicus to the dignity of the Urban Prefecture, so that he too may be augmented in the fasces, and that from you the adornment of so great a judge be by no means withdrawn. For you know that from this family men have often shone forth as preeminent. Recall the grandfather of the man advanced, a prefect, enriched with the honor of doctrine (dogma), whose blameless eloquence the fora admired.

studuit vero, cum abundaret eloquio, sciens dicendi peritum debere esse puritate conspicuum. his meritis ad honorum celsa perductus, largitiones sacras protexit fida custodia, implens etiam doctrina quam susceperat magisterii dignitatem, ita in utroque laudatus, ut in singulis crederetur esse praecipuus.

Indeed he strove, even as he abounded in eloquence, knowing that an expert of speaking ought to be conspicuous for purity. By these merits he was brought to the heights of honors; he protected the Sacred Largesses with faithful guardianship, and by his learning he also fulfilled the dignity of the magisterium which he had undertaken—thus praised in both, so that in each particular he was believed to be preeminent.

[3] Accedit etiam provecti nobilissimus pater, qui comitivae privatarum infulas nullius calumniae acerbitate profanavit, qui affectans famae commoda, pecuniae neglexit augmenta et, quod rarum virtutis exemplum est, his egit temporibus continentem, quibus crimen avaritia non habebat. principis enim propositum facit aut neglegere iudices aut amare virtutes. tot igitur originis documenta praemittens credamus bona de nobili: quia laudabilis vena servat originem et fideliter posteris tradit, quae in se gloriosa transmissione promeruit.

[3] There comes in addition also the most noble father of the promoted, who did not profane the insignia of the Comitiva Privatarum by the bitterness of any calumny, who, aiming at the advantages of fame, neglected the augmentations of money, and—what is a rare example of virtue—conducted himself as continent in these times in which avarice had no crime. For the prince’s purpose makes judges either neglect or love virtues. Therefore, putting forward so many proofs of origin, let us believe good things about the noble: because a laudable vein preserves its origin and faithfully hands down to posterity what it has merited in itself by a glorious transmission.

favete ergo, patres conscripti, vestris dignitatibus consecrato, ut ad maiora virtutum desideria concitetis quos nos munerum provocamus exemplis.

Therefore favor, Conscript Fathers, the one consecrated to your dignities, so that you may rouse to greater desires of virtues those whom we provoke by examples of our munificences.

XIII. SUNHIVADO V. S. THEODERICUS REX.

13. THEODERIC THE KING TO SUNHIVADUS, A SPECTABLE MAN.

[1] Laborum tuorum longa servitia et exploratae fidei multa documenta hoc nobis iudicium tradunt, ut qui tuos animos moderatus es, nunc alienis moribus praeferaris et praestes provinciae disciplinam, qui privatus amasti continentiam. is enim potest alios bene regere, qui se studuit sub decore tractare. Samnitarum itaque supplicatione permoti hoc remedio laborantibus credidimus subvenire, si spectabilitatem tuam iuberemus ad finienda iurgia proficisci.

[1] The long services of your labors and the many documents of your proven fidelity deliver to us this judgment: that you, who have moderated your own spirits, should now be set over the manners of others, and should provide discipline to the province—you who, as a private man, loved continence. For he can rule others well who has endeavored to handle himself under decorum. Therefore, moved by the supplication of the Samnites, we have believed we would aid those laboring by this remedy, if we should order Your Spectability to set out to bring disputes to an end.

[2] Unde nunc enitere, ut tam bono iudicio laudabili respondeas instituto, aptumque te nostris praebe mandatis, qui hactenus propria sponte placuisti. intra provinciam itaque Samnii si quod negotium Romano cum Gothis est aut Gotho emersit aliquod cum Romanis, legum consideratione definies, nec permittimus discreto iure vivere quos uno voto volumus vindicare. censebis ergo in commune, quae sunt amica iustitiae, quia nescit personas respicere qui meram cogitat aequitatem.

[2] Whence now exert yourself, that you may answer to so good a judgment with a laudable institute, and show yourself apt to our mandates, you who thus far have pleased by your own free will. Within the province therefore of Samnium, if any business of a Roman with the Goths exists, or any has emerged for a Goth with the Romans, you will define it by consideration of the laws; nor do we permit those to live by a discrete law whom we wish to vindicate with one vote. You will therefore adjudge in common the things that are friendly to justice, because he who considers pure equity does not know how to regard persons.

XIIII. AURIGENI VIRO VENERABILI EPISCOPO THEODERICUS REX.

14. THEODERIC THE KING TO AURIGENES, A VENERABLE MAN, BISHOP.

[1] Quamvis iudicio vestro credamus omnia facinora displicere, maxime a vobis confidimus exsecrandum quod matrimonii genialis impugnat affectum. quibus enim animis a continentibus accipitur, quod etiam laicorum detestatione damnatur? Iulianus itaque nobis lacrimabili aditione conquestus est uxorem suam vel res a vestris hominibus iniusta usurpatione pervasas.

[1] Although we believe by your judgment that all misdeeds are displeasing, we are especially confident that that which impugns the connubial affection of marriage will be execrated by you. For with what mind is that received by the continent, which is condemned even by the detestation of laymen? Therefore Julian, by a tearful petition, complained to us that his wife, as well as his goods, had been seized by your men through unjust usurpation.

unde si veram petitionem supplicantis agnoscitis nec se rationabiliter pulsatus absolvit, in auctorem facti sine aliqua tarditate resecate. malum enim cum perseverat, augetur, et remediale bonum est in peccatum accelerata correctio.

Wherefore, if you acknowledge the true petition of the supplicant, and he who has been arraigned does not reasonably absolve himself, resect the author of the deed without any delay. For an evil, when it perseveres, is increased, and the remedial good is a correction accelerated against the sin.

XV. THEODAHADO V. S. THEODERICUS REX.

15. THEODERIC THE KING TO THEODAHAD, A DISTINGUISHED MAN.

[1] Iniuvia quidem nostra est laesa iustitia, quia violationes earum rerum merito ad nos trahimus quas amamus. unde illud maxime inultum esse non patimur, quod in contemptum nostrae iussionis constat admissum. quae enim praesumptio plectenda non audeat, si sacrae iussionis reverenda contemnat?

[1] By injury indeed our justice has been wounded, since we rightly draw to ourselves the violations of those things which we love. Whence we do not allow that to be especially unavenged which is known to have been committed in contempt of our injunction. For what presumption, to be punished, would not dare, if it contemns the reverend authority of a sacred injunction?

ideoque illum, quem dudum ad viri illustris Sonae iudicium decrevimus convenire isque se inveterata calliditate subitraxit, examini vestro committimus audiendum, ut finem detis iurgio plectibili machinatione dilatato. praestate itaque audientiae curam, ut iustitiae vobis crescat opinio, quando pro remedio causantium committuntur vobis ambigua iurgiorum.

And therefore that man, whom we some time ago decreed to appear at the judgment of the Illustrious Man Sona, and who withdrew himself by inveterate cunning, we commit to your examination to be heard, so that you may give an end to a punishable quarrel, prolonged by machination. Provide therefore care for the hearing, that the opinion of your justice may increase, since for the remedy of litigants the ambiguous matters of quarrels are committed to you.

XVI. GEMELLO V. S. THEODERICUS REX.

16. THEODERIC THE KING TO GEMELLUS, A SPECTABLE MAN.

[1] Firmum est iudicium cuius tenetur exemplum, nec locus ambiguitati relinquitur ubi experimenta probabilia suffragantur. exploravimus efficaciam tuam per diversos industriae gradus, sed uni parem meruisti gratiam, variis actionibus aequaliter approbatus.

[1] That judgment is firm whose precedent is held, nor is room left for ambiguity where credible proofs lend their suffrage. We have explored your efficacy through diverse grades of industry, but you have earned a favor equal to one alone, having been equally approved in various actions.

[2] Hinc est quod praesenti tempore in Gallias nobis deo auxiliante subiectas vicarium te praefectorum nostra mittit auctoritas. unde perpende qualia de te videamur habere iudicia, quando ad illos populos mitteris corrigendos, quos nostris laudibus specialiter credimus adquisitos. cara est principi gloria et necesse est de illis amplius esse sollicitum, unde sibi triumphorum venisse sentit augmentum.

[2] Hence it is that at the present time our authority, God aiding us, sends you as vicar of the prefects into the Gauls subjected to us. Whence weigh what sort of judgments we seem to hold about you, since you are being sent to those peoples for correction, whom we believe to have been specially acquired by our praises. Glory is dear to a prince, and it is necessary to be the more solicitous about those things whence he feels that an increment of triumphs has come to himself.

[3] Age igitur mandata, si cupis in te proficere nostra iudicia. turbulenta non ames: avara declina, ut talem te iudicem provincia fessa suscipiat, qualem Romanum principem transmisisse cognoscat. desiderat viros egregios coacta cladibus suis.

[3] Come, then, carry out the mandates, if you desire our judgments about you to advance. Love not turbulent things; decline avaricious ones, so that the weary province may receive you as such a judge as it recognizes a Roman prince to have transmitted. Compelled by its own calamities, it longs for egregious men.

effice ut victam fuisse delectet. nihil tale sentiat, quale patiebatur, cum Romam quaereret. abscedat omnis de calamitate tristitia: serenetur tandem nubilus vultus.

Bring it about that to have been conquered is a delight. Let nothing of the sort be felt as was being suffered when it was seeking Rome. Let all sadness depart from the calamity; let the cloudy countenance at length be made serene.

nunc illam gaudere convenit, cum ad sua vota pervenit.

now it is fitting that she rejoice, since she has attained her wishes.

XVII. UNIVERSIS PROVINCIALIBUS GALLIARUM THEODERICUS REX.

17. THEODERIC THE KING TO ALL THE PROVINCIALS OF THE GAULS.

[1] Libenter parendum est Romanae consuetudini, cui estis post longa tempora restituti, quia ibi regressus est gratus, ubi provectum vestros constat habuisse maiores. atque ideo in antiquam libertatem deo praestante revocati vestimini moribus togatis, exuite barbariem, abicite mentium crudelitatem, quia sub aequitate nostri temporis non vos decet vivere moribus alienis.

[1] One should gladly be obedient to Roman consuetude, to which you have been restored after long times, because a return is welcome there where it is evident that your ancestors had advancement. And therefore, recalled into ancient liberty by God’s favor, clothe yourselves in togaed mores, strip off barbarism, cast away the cruelty of your minds, because under the equity of our time it does not befit you to live by alien mores.

[2] Proinde de necessitatibus vestris innata nobis mansuetudine cogitantes, quod feliciter dictum sit, spectabilem virum Gemellum, vicarium praefectorum, fide nobis et industria comprobatum ad componendam provinciam credidimus dirigendum: sperantes in nullo eum posse delinquere, qui nobis peccantes graviter intellegit displicere.

[2] Accordingly, thinking of your necessities with our inborn mildness—what has been happily said—we have judged that the Spectabilis man Gemellus, vicar of the prefects, proven to us in loyalty and industry, should be sent to set the province in order: hoping that he can in no way delinque, who understands that those who offend are grievously displeasing to us.

[3] Quapropter ordinationibus eius ex nostris iussionibus oboedite, quia eum credimus vobis profutura decernere. recipite paulatim iuridicos mores. non sit novitas molesta, quae proba est.

[3] Wherefore obey his ordinances issued from our injunctions, because we believe that he decrees things that will be profitable to you. receive gradually the juridical customs. let not the novelty be troublesome, which is proven.

quid enim potest esse felicius quam homines de solis legibus confidere et casus reliquos non timere? iura publica certissima sunt humanae vitae solacia, infirmorum auxilia, potentum frena.

for what can be more felicitous than for human beings to confide in laws alone and not to fear the remaining contingencies? public laws are the most certain consolations of human life, the aids of the weak, the bridles of the powerful.

[4] Amate unde et securitas venit et conscientia proficit. gentilitas enim vivit ad libitum: ubi magis mortem reperit propriam, qui potest habere quod placeat. vos iam securi ostentate divitias: parentum bona longo situ recondita prodantur in lucem: quia tantum quis nobilior erit quantum et moribus probis et luculenta facultate reluxerit.

[4] Love that from which both security comes and conscience makes progress. For paganism lives at pleasure: where does one more find his own death than the man who can have whatever pleases? You now, secure, display riches: let the goods of your parents, long laid away, be brought forth into the light; for a person will be the more noble, in proportion as he has shone forth again both by upright mores and by splendid means.

[5] Ideo enim vobis vicarium praefecturae direximus, ut cum tanta dignitate et civilem videamur regulam destinasse. fruemini quod tantum audiebatis. intellegite homines non tam corporea vi quam ratione praeferri et illos merito crescere qui possunt aliis iusta praestare.

[5] For this reason indeed we have sent to you a Vicarius of the Prefecture, so that, with such dignity, we may seem to have appointed a civil rule. Enjoy what you were only hearing of. Understand that men are preferred not so much by corporeal force as by reason, and that those deservedly advance who can render to others what is just.

XVIII. GEMELLO V. S. THEODERICUS REX.

18. THEODERIC THE KING TO GEMELLUS, A MAN OF DISTINCTION.

[1] Merentur bona, qui nostram visi sunt elegisse clementiam, ut eos veraciter iudicasse per augmenta propria possimus ostendere. quod si talibus viris publica decet prospici largitate, quanto magis eos sua dignum est possidere, quod commune munus probatur esse iustitiae?

[1] They deserve goods, who have seemed to have chosen our clemency, so that we may be able to show, by their own augmentations, that we have judged them veraciously. But if it befits that such men be provided for by public largess, how much more is it fitting that they possess their own, which is proved to be the common gift of justice?

[2] Spectabilis itaque Magnus, hostium conversatione damnata quod natus est reminiscens, ad Romanum repatriavit imperium: cuius absentia contigisse dicitur ut eius potuisset perire substantia. atque ideo praesenti iussione sancimus, quatenus tam in agris quam mancipiis urbanis aut rusticis, vel quicquid sibi competens quolibet modo nunc amissum potuerit comprobare, sine aliqua recuperet tarditate, retinens ex nostra auctoritate dominii ius omne quod habuit: nec quaestionem eum de rebus sibi antiqua possessione competentibus volumus sustinere, cui propositi nostri est etiam nova praestare.

[2] Therefore the Spectabilis Magnus, the way-of-life of the enemies condemned, remembering where he was born, repatriated to the Roman empire: by whose absence it is said to have happened that his substance could have perished. And therefore by the present injunction we sanction, that both in fields and in urban or rustic slaves, and whatever is competent to himself which he can now verify to have been lost in any manner, he may recover without any tardity, retaining by our authority every right of dominion which he had: nor do we wish him to sustain questioning about things competent to him by ancient possession, for it is of our purpose to bestow even new ones.

XVIIII. COMMONITORIUM. DANIELI THEODERICUS REX.

19. MEMORANDUM. THEODERIC THE KING TO DANIEL.

[1] Decet ut palatio nostro servientibus iustis commodis consulamus, quia fructuosus esse debet publicus labor, ut, quamvis obsequia nobis gratuita iure debeantur, servitia tamen per moderata compendia provocemus. et ideo artis tuae peritia delectati, quam in excavandis atque ornandis marmoribus diligenter exerces, praesenti auctoritate concedimus, ut, te rationabiliter ordinante, dispensentur arcae quae in Ravennati urbe ad recondenda funera distrahuntur, quarum beneficio cadavera in supernis humata sunt, lugentium non parva consolatio, quando animae tantum de mundi conversatione discedunt, corpora vero dulces quondam superstites non relinquunt.

[1] It befits us to take thought for just conveniences for those serving in our palace, because public labor ought to be fruitful, so that, although services are by right owed to us gratis, yet we may encourage the servitudes by moderate compensations. And therefore, delighted by the expertise of your art, which you diligently exercise in quarrying and adorning marbles, by the present authority we grant that, you arranging things reasonably, the sarcophagi be dispensed which in the city of Ravenna are sold for laying away the dead, by whose benefit the corpses are interred above ground—a no small consolation to the mourners—when the souls only depart from the conversation of the world, but the bodies do not abandon the dear survivors.

[2] Hinc quibusdam veniunt dolores ad pretium, et miserabili sorte votorum crescit mercantibus de humana morte compendium. ita tamen, ut non sit iniqua sub hac occasione taxatio, ne cogantur miseri inter acerba luctuum gravia plorare dispendia facultatum et nefanda devotione constricti aut urgeantur patrimonia pro mortuis perdere aut dilecta corpora vilissimis foveis potius dolentes abicere. sit modus in voluntate poscentium, quando ipsa miseratio pro ementibus facit.

[2] Hence for some there come pains at a price, and, by the miserable lot of vows, there grows for merchants a profit from human death. Yet let it be thus, that there be no unjust taxation under this occasion, lest the wretched be compelled, amid the bitter griefs of mourning, to bewail heavy losses of their resources, and, constrained by unspeakable devotion, either be driven to lose patrimonies for the dead, or, grieving, to cast their beloved bodies rather into the cheapest pits. Let there be a measure in the will of those demanding, since compassion itself acts on behalf of the buyers.

nam minus debet laedi, cui amplius pro pietatis officio videtur imponi.

for he ought to be less injured, upon whom more seems to be imposed for the office of piety.

XX. TRIVVILAE SAIONI ET FERROCINCTO APPARITORI THEODERICUS REX.

20. THEODERIC THE KING TO TRIVVILA, SAIO, AND FERROCINCTUS, APPARITOR.

[1] Inter gloriosas rei publicae curas, quas perpeti cogitatione deo auxiliante revolvimus, cordi nostri est levamen humilium, ut contra potentiam superborum nostrae pietatis erigamus obstaculum, nec liceat quicquam apud nos audaciae, cuius est propositi superba calcare.

[1] Among the glorious cares of the republic, which we, with God aiding, keep turning over in continual reflection, the relief of the humble is dear to our heart: that against the power of the proud we may raise the obstacle of our piety, and that no audacity be permitted with us—whose purpose is to trample the haughty.

[2] Castorii igitur flebili calamitate permoti, quem exitialis hactenus diversorum pressit invidia, occasionem praebuit salutaribus constitutis, ut plus valeret nostrae pietatis auxilium quam iniqua calliditas improborum. atque ideo praesenti vobis auctoritate decernimus, ut, si praefectus vir magnificus Faustus ea quae Castorius possidebat vel titulis ingravavit vel privata usurpatione detinuit, mox ei praedium cum alio eiusdem meriti vobis imminentibus a pervasore reddatur, ut crudelibus damnis afflicto pietatis nostrae remedio consulamus.

[2] Therefore, moved by the lamentable calamity of Castorius, whom the baneful envy of various persons has hitherto pressed, there has been afforded an occasion for salutary enactments, so that the aid of our piety might prevail more than the iniquitous cleverness of the wicked. And therefore by the present authority we decree to you that, if the prefect, a Most Magnificent Man, Faustus, either burdened with titles the things which Castorius possessed or detained them by private usurpation, then at once to him the estate together with another of the same merit, under your supervision, be restored from the usurper, so that to one afflicted by cruel losses we may provide by the remedy of our piety.

[3] Si quis autem in hac praesumptione medius invenitur, ut ad ea quae iussa sunt idoneus nequeat reperiri, ad nos deducite vinculis illigatum, ut poena possit satisfieri cuius facultas non sufficit ultioni. tali igitur confusione iam iniquae mentis impetus conquiescat, ne non tam Castorium quam nostrum votum persecutus esse videatur.

[3] But if anyone is found as a middleman in this presumption, such that he cannot be found suitable for the things that are commanded, conduct him to us bound with chains, so that satisfaction may be made by penalty where his means do not suffice for retribution. By such confusion, therefore, let the impetus of an iniquitous mind now come to rest, lest he seem to have persecuted not so much Castorius as our vow.

[4] Quod si posthac qualibet occasione saepe memoratum Castorium notus ille artifex nocere temptaverit, quinquaginta librarum auri multa protinus feriatur sitque maior cruciatibus poena respicere illaesum, quem videre desideravit afflictum. en factum quod cunctas protinus temperet ac corrigat potestates: praetorii praefectus bacchari non est in humilis laesione permissus et cui a nobis assurgitur, officiendi potestas miseris abrogatur. hinc omnes intellegant, quo amore delectemur aequitatis, ut et potentiam iudicum nostrorum velimus imminuere, quatenus bona conscientiae possimus augere.

[4] But if hereafter on any occasion that notorious artificer shall attempt to harm the oft-mentioned Castorius, let him at once be struck with a fine of 50 pounds of gold, and let it be a punishment greater than torments to look upon unharmed him whom he desired to see afflicted. Behold a deed which straightway tempers and corrects all authorities: the praetorian prefect has not been permitted to bacchate in the injury of the lowly, and for him for whom we rise, the power of obstructing the wretched is abrogated. Hence let all understand with what love we are delighted for equity, that we are even willing to diminish the potency of our judges, in order that we may be able to augment the goods of conscience.

XXI. FAUSTO V. I. THEODERICUS REX.

21. THEODERIC THE KING TO FAUSTUS, AN ILLUSTRIOUS MAN.

[1] Humanae consuetudinis mos est, ut variata plus capiant et quamvis in usum habeantur eximia, fastidium praestet omne quod satiat. proinde sacris moenibus iugiter immoranti disponendae utilitatis propriae causa indutias tibi postulas debere concedi, non quod habitatio tam clara pertaedeat, sed quo dulcior fiat renovata regressio. atque ideo illustri magnitudini tuae secedendi ad provinciam quattuor mensium indutias pietas nostra largitur: ita ut expletis eisdem ad penates proprios redire festines, quatenus habitatio Romana, quam multiplici volumus densare conventu, subtractis incolis terrarum opinatissima non rarescat.

[1] It is the custom of human consuetude, that varied things take more hold, and although exceptional things are held in use, everything that satiates produces distaste. Accordingly, as you continually abide within the sacred walls, for the sake of arranging your own affairs, you request that a respite ought to be granted to you—not because a residence so illustrious wearies, but that a renewed return may become sweeter. And therefore our piety grants to your Illustrious Magnitude a respite of four months for withdrawing to the province: on condition that, when the same are completed, you hasten to return to your own household, so that the Roman habitation, which we wish to densify with manifold concourse, may not, with the inhabitants of the lands subtracted, grow sparse, though most renowned.

hoc etiam et vobis iudicamus aptissimum, quando senator Romanus alibi possit dolere tardatus. ubi enim illa gratia parentum? ubi tanta moenium possit respici pulchritudo?

this too we judge most apt for you, since a Roman senator can grieve at being delayed elsewhere. for where, indeed, is that grace of the parents? where can so great a pulchritude of the walls be looked upon?

piaculi genus est absentem sibi Romam diutius facere, qui in ea possunt constitutis laribus habitare.

It is a kind of piacular offense to make Rome absent from oneself for longer, for those who can dwell in it with their household established.

XXII. ARTEMIDORO V. I. THEODERICUS REX.

22. THEODERIC THE KING TO ARTEMIDORUS, A MOST ILLUSTRIOUS MAN.

[1] Congruit comitatum nostrum viris nos decorare nobilibus, ut et illorum expleatur votum et obsequium nostrum ornent merita personarum. proinde magnitudinem tuam ad conspectus nostros, quos tibi non ambigimus esse gratissimos, his oraculis evocamus, ut qui longa nobiscum aetate versatus es, praesentiae nostrae dulcedine capiaris. festinat enim ad principem, qui vel solum potest videre propitium: nam cui licet habere nostra colloquia, munera credit esse divina.

[1] It is congruent to decorate our comitatus with noble men, so that both their vow be fulfilled and our service be adorned by the merits of the persons. Accordingly we, by these oracular words, summon Your Greatness to our sight—which we do not doubt to be most pleasing to you—that you, who have been engaged with us for a long age, may be captured by the sweetness of our presence. For he hastens to the prince who can even merely see him propitious; for to whom it is permitted to have our colloquies, he believes the gifts to be divine.

quapropter non tardamus desiderium, cuius optamus aspectum. venire te gaudentem credimus, quem alacriter sustinemus.

Wherefore we do not delay the desired thing, whose aspect we long for. We believe you are coming rejoicing, whom we await with alacrity.

XXIII. COLOSSEO V. I. COMITI THEODERICUS REX.

23. THEODERIC THE KING TO COLOSSEUS, A MOST ILLUSTRIOUS MAN, COUNT.

[1] Iuvat probatis ordinanda mandare, siquidem et de talibus iudicium gaudet eligentis et eorum secura substantia est, quae committitur approbatis. nam ut optamus esse qui placeat, ita curamus ut qui placuerit enitescat.

[1] It pleases to commit the things-to-be-ordered to the approved, since indeed in such persons the judgment of the electing one rejoices, and the substance of what is committed to the approved is secure. For as we desire that there be one who may please, so we take care that he who has pleased may shine forth.

[2] Proinde prosperis initiatus auspiciis ad Sirmiensem Pannoniam, quondam sedem Gothorum, proficiscere inlustris cinguli dignitate praecinctus commissamque tibi provinciam armis protege, iure compone, ut antiquos defensores recipere laeta possit, quae se nostris parentibus feliciter paruisse cognoscit.

[2] Therefore, initiated under prosperous auspices, set out to Sirmian Pannonia, once the seat of the Goths, girded with the dignity of the illustrious belt; and protect with arms the province committed to you, compose it by law, so that, glad, it may be able to receive its ancient defenders, which knows that it happily obeyed our forefathers.

[3] Nosti qua te nobis conversationis sinceritate commendes. sola tibi placendi via est, si quae gerimus imiteris. aequitatem fove, innocentiam animi virtute defende, ut inter nationum consuetudinem perversam Gothorum possis demonstrare iustitiam: qui sic semper fuerunt in laudum medio constituti, ut et Romanorum prudentiam caperent et virtutem gentium possiderent.

[3] You know by what sincerity of conduct you commend yourself to us. Your sole way of pleasing is, if you imitate what we do. Foster equity, defend innocence of mind by virtue, so that amid the perverse custom of the nations you may be able to demonstrate the justice of the Goths: who have thus always been constituted in the midst of praises, as both to grasp the prudence of the Romans and to possess the virtue of the nations.

remove consuetudines abominanter inolitas: is verbis ibi potius, non armis causa tractetur: non sit coniunctum negotium perdere cum perire: abiurator alieni furtum, non animam reddat: ne plus intentio civilis rapiat quam bella consumant: scuta in hostes erigant, non parentes.

remove the customs abominably ingrained: there let the cause be handled by words rather than by arms: let it not be conjoined that to lose the suit is to perish: let the abjurer of another’s property pay back the theft, not his soul: let not a civil action snatch away more than wars consume: let shields be raised against enemies, not against parents.

[4] Et ne quem forte ad mortem videatur praecipitare paupertas, redde pro talibus gloriosum plane damnum, lecturus a nobis gratiae uberrimum fructum, si civile ibi potueris plantare propositum et nostris vere iudicibus dignum, si dispendium iudex subeat, ut vitam periturus adquirat. quapropter consuetudo nostra feris mentibus inseratur, donec truculentus animus belle vivere consuescat.

[4] And lest poverty perchance may seem to hurl someone headlong to death, render on behalf of such people a loss plainly glorious, you will reap from us a most copious fruit of grace, if you can plant there a civil purpose, and one truly worthy of our judges—if the judge undergo an expenditure, in order that one about to perish may acquire life. Wherefore let our custom be grafted into wild minds, until the truculent spirit becomes accustomed to live well.

XXIIII. UNIVERSIS BARBARIS ET ROMANIS PER PANNONIAM CONSTITUTIS THEODERICUS REX.

24. THEODERIC THE KING TO ALL THE BARBARIANS AND ROMANS ESTABLISHED THROUGHOUT PANNONIA.

[1] Institutum suum providentia nostra non deserit, cum subiectis semper intenta profutura disponit, ut ad maiorem devotionem concitentur qui sui curam nos habuisse cognoscunt.

[1] Our providence does not desert its instituted practice, since it disposes things, ever intent on benefits to come for the subjects, so that those who recognize that we have had care of them may be stirred to greater devotion.

[2] Hinc est quod Colosseo viro illustri nomine viribusque praepotenti gubernationem vestram defensionemque commisimus, ut qui suae multa dedit hactenus experimenta virtutis, augeatur potius in futuris. atque ideo parientiam vestram saepius approbatam nunc quoque eidem praesenti monstrate, quatenus in his quae pro regni nostri utilitate rationabiliter agenda praeceperit, devotione probabili compleantur: quia fidem constantia probat et ille integritatem propriae asserit mentis, qui iugibus persistit obsequiis.

[2] Hence it is that we have entrusted your governance and defense to Colosseus, a man illustrious in name and prepotent in forces, that he who has hitherto given many proofs of his virtue may rather be augmented in future matters. And therefore, show now also to this same person, present before you, your patience so often approved, to the end that, in those things which he shall have enjoined to be done rationally for the utility of our kingdom, they may be fulfilled with commendable devotion: because constancy proves faith, and he asserts the integrity of his own mind who persists in perpetual obediences.

[3] Illud praeterea vos credidimus ammonendos, ut non in vos, sed in hostem saevire cupiatis. res parva non vos ducat ad extrema discrimina: adquiescite iustitiae, qua mundus laetatur.

[3] Moreover we have believed you should be admonished of this: that you wish to rage not against yourselves, but against the enemy. Let not a small matter lead you to extreme crises: acquiesce in justice, by which the world rejoices.

[4] Cur ad monomachiam recurratis, qui venalem iudicem non habetis? deponite ferrum, qui non habetis inimicum. pessime contra parentes erigitis brachium, pro quibus constat gloriose moriendum.

[4] Why do you resort to monomachy, you who do not have a venal judge? Lay down the iron, you who do not have an enemy. Most wickedly you raise the arm against your parents, for whose sake it is established that one must die gloriously.

quid opus est homini lingua, si causam manus agat armata? aut pax esse unde creditur, si sub civilitate pugnetur? imitamini certe Gothos nostros, qui foris proelia, intus norunt exercere modestiam.

What need has a man of a tongue, if an armed hand pleads the cause? Or how is peace believed to exist, if under civility fighting is waged? Surely imitate our Goths, who know how to conduct battles outside, and within to exercise modesty.

sic vos volumus vivere, quemadmodum parentes nostros cernitis domino praestante floruisse.

Thus we desire you to live, just as you discern our parents to have flourished, the Lord providing.

XXV. SIMEONIO V. C. COMITI THEODERICUS REX.

25. THEODERIC THE KING TO SIMEONIUS, A MOST DISTINGUISHED MAN, COUNT.

[1] Amamus publicis actionibus personas inserere morum probitate conspicuas, ut per obsequia fidelium nobis crescat utilitatis augmentum. proinde sinceritatem animi tui per praeclara documenta noscentes siliquatici titulum, quem fidae dominicatus iure dederamus discussioni indictionis primae, secundae vel tertiae per provinciam Dalmaticam, ordinatio tibi nostra committit: ut quolibet fraudis vestigio damnum publicum te fuerit explorante repertum, procul dubio nostris aerariis inferatur: quia non tantum lucra quaerimus, quantum mores subiectorum deprehendere festinamus.

[1] We love to insert into public actions persons conspicuous for probity of morals, so that through the services of the faithful there may grow for us an augmentation of utility. therefore, knowing the sincerity of your mind through very clear proofs, the title of the siliquaticum, which by the right of faithful lordship we had given for the examination of the first, second, or third indiction throughout the province of Dalmatia, our ordinance entrusts to you: that, whatever trace of fraud, any public damage once found by you upon investigation, be without doubt brought into our treasuries: because we do not so much seek gains as we hasten to apprehend the morals of our subjects.

[2] Praeterea ferrarias praedictae Dalmatiae cuniculo te venitatis iubemus inquirere, ubi rigorem ferri parturit terrena mollities et igne decoquitur, ut in duritiam transferatur. hinc auxiliante deo patriae defensio venit: hinc agrorum utilitas procuratur et in usus humanae vitae multiplici commoditate porrigitur. auro ipsi imperat et servire cogit locupletes pauperibus constanter armatis.

[2] Moreover, we order you to inquire into the iron-mines of the aforesaid Dalmatia by the cuniculus (tunneling) method, where the terrene softness brings forth the rigor of iron and it is smelted by fire, so that it may be transferred into hardness. Hence, with God aiding, the defense of the fatherland comes: hence the utility of the fields is procured and is extended into the uses of human life with manifold commodity. It lords it over gold itself and compels the wealthy to serve the poor, constantly armed.

convenit itaque hanc speciem diligenti indagatione rimari, per quam et nobis generantur lucra et hostibus procurantur exitia. esto ergo de antefata discussione sollicitus et in publicis utilitatibus temperatus, ut nostrum rationabile compendium crescendi tibi procurare possit augmentum.

It is therefore fitting to probe this resource with diligent investigation, through which both profits are generated for us and destructions are procured for enemies. Be therefore solicitous about the aforesaid examination and measured in public advantages, so that our reasonable gain may be able to procure for you an augmentation.

XXVI. OSUIN V. I. COMITI THEODERICUS REX.

26. THEODERIC THE KING TO OSUIN, A MOST ILLUSTRIOUS MAN, COUNT.

[1] Quamvis prudentiae tuae sit utilitati publicae deputatis ferre praesidium. tamen ammonitio nostra se cumulat, ut securius fiat. ubi se reverentia nostrae iussionis accommodat.

[1] Although it belongs to your prudence to bring protection to those deputed to the public utility, nevertheless our admonition adds itself, so that it may be done more securely, when reverence adapts itself to our injunction.

Simeonium itaque virum clarissimum, cuius fides olim nobis est cognita vel devotio comprobata, ad ordinationem siliquatici nec non ferrariarum ad provinciam Dalmatiam nostra ordinatione direximus. cui expetita solacia non negetis, ut sublimitas tua nobis commendatior fiat, cum actibus se publicis praebere festinat.

Therefore we have directed Simeonius, a most illustrious man—whose faith has long been known to us and whose devotion approved—by our appointment to the ordination of the siliquatic tax and likewise of the ironworks, to the province of Dalmatia. Do not deny him the requested solaces, so that your Sublimity may become more commendable to us, since he hastens to offer himself for public acts.

XXVII. IOHANNI V. S. CONSULARI CAMPANIAE THEODERICUS REX.

27. THEODERIC THE KING TO JOHN, A RESPECTABLE MAN, CONSULARIS OF CAMPANIA.

[1] Propositum est pietatis regiae locum iniustis odiis amputare et potestatis armatae supercilium cohibere reverentia iussionum. infesta est siquidem humilibus superioris offensa, cum ad laudem trahitur, si vindicta de mediocribus adquiratur. proinde diu varia persecutione iactatus ad pietatis nostrae remedia haud irrite convolasti, asserens eminentissimam praefecturam tibimet esse terrori, ne privata odia in te satiarentur per publicam disciplinam.

[1] It is the purpose of royal piety to cut off room for unjust hatreds and to restrain the superciliousness of armed power by reverence for injunctions. For the offense of a superior is hostile to the lowly, when it is dragged to praise, if vengeance is acquired upon men of moderate rank. Accordingly, long tossed by varied persecution, you have flown not in vain to the remedies of our piety, asserting that the most eminent prefecture is a terror to yourself, lest private hatreds be satiated upon you through public discipline.

[2] Sed nos, qui donatas dignitates iustitiae parere cupimus, non dolori, contra illicitas praesumptiones nostra te tuitione vallamus, ut regiae maiestatis obiectu ferventium furor animorum in suis cautibus elidatur et de se magis poenam sumat protervia, dum cohibetur innoxia. tamdiu enim iudex dicitur, quamdiu et iustus putatur, quia nomen, quod ab aequitate sumitur, per superbiam non tenetur.

[2] But we, who desire that the granted dignities obey justice, not grief, wall you round with our tutelage against unlawful presumptions, so that, by the interposition of royal majesty, the fury of seething spirits may be dashed upon its own crags, and petulance may take punishment from itself the more, while the unoffending is kept safe. For he is called a judge so long as he is also deemed just, since the name, which is taken from equity, is not held through pride.

[3] Restat nunc, ut assumptum impleas consularitatis officium et te utilitatibus publicis, quas tuos egisse constiterit decessores, sedulus ac devotus impendas quantumque a nobis protegeris, tantum modestiae parere festines. nam si gaudio perfrueris, quod a laesione tua praefectos praetorio remotos esse cognoscis, qui sub illo esse monstraris, quid te male agentem passurum esse cognoscis?

[3] It remains now that you fulfill the assumed duty of the consulate and devote yourself, assiduous and devoted, to the public utilities, which it is established your predecessors pursued; and the more you are protected by us, the more hasten to obey modesty. For if you shall enjoy the joy that you recognize the Praetorian Prefects have been removed from injuring you—you who are shown to be under that authority—what do you realize you would undergo if you were to act badly?

XXVIII. CASSIODORO V. I. PATRICIO THEODERICUS REX.

28. THEODERIC THE KING TO CASSIODORUS, ILLUSTRIOUS MAN, PATRICIAN.

[1] Gratus nobis est eorum semper aspectus qui nostris animis gloriosis actionibus insederunt, quoniam perpetuum obsidem dederunt amoris sui qui apud nos probati sunt studere virtuti. proinde magnitudinem tuam glorioso nobis servitio probatam ad comitatum iussis praesentibus evocamus, ut et ornatus de te regalibus crescat obsequiis et tu nostris conspectibus augearis.

[1] The sight of those who by glorious actions have taken their seat in our minds is always pleasing to us, since they have given a perpetual hostage of their love—those who with us have been proved to strive for virtue. Therefore we summon your Greatness, approved to us by glorious service, to the court by these present orders, so that both the adornment derived from you may grow by royal services and you may be increased by our presence.

[2] Convenit enim te etiam requiri, qui nostra fecisti eximie tempora praedicari. ornasti de conscientiae integritate palatia: dedisti populis altam quietem. hinc omnibus factus notior, quia qui voluit te positum in potestate nescivit: praesentati autem tribunalibus iudicem sine damni aliquo terrore viderunt: pretiosior factus cunctis, quia nullo praemio vendebaris.

[2] For it is fitting that you also be called upon, you who have caused our times to be proclaimed exceptionally. you have adorned the palaces by the integrity of conscience: you have given the peoples a deep quiet. hence made more known to all, because whoever wished did not recognize you as one set in power: but those presented at the tribunals saw a judge with no terror of any loss: made more precious to all, because you were not for sale for any reward.

quis talem non desideret videre, cui nos publice constat gratiam rettulisse? nam qui alterum reprimere conati sumus, te etiam palatio teste laudavimus. tende gradus, accelera festinus adventum.

Who would not desire to see such a one, to whom it is established that we have publicly returned gratitude? For when we attempted to repress another, we also praised you, with the palace as witness. Stretch your steps; accelerate in haste your advent.

alacrem venire convenit, qui se a principe sustineri posse cognoscit.

It is fitting to come with alacrity, for one who recognizes himself able to be sustained by the prince.

XXVIIII. ARGOLICO V. I. PRAEFECTO URBIS THEODERICUS REX.

29. THEODERIC THE KING TO ARGOLICUS, A MOST ILLUSTRIOUS MAN, PREFECT OF THE CITY.

[1] Quis nesciat nostrum esse commodum supplicantis quaestum et illud bonis principibus crescere, quod benigna possunt largitate praestare? hoc sunt enim regia dona, quod semina: sparsa in segetem coalescunt, in unum coacta depereunt. optamus ergo munera multis collata dividere, ut possint ubique nostra beneficia pullulare.

[1] Who does not know that the profit of the suppliant is our advantage, and that, under good princes, that which they can furnish by benignant largess increases? For royal gifts are what seeds are: scattered into the sown field they coalesce; compacted into one they perish. We therefore desire to divide gifts, conferred upon many, so that our benefactions may pullulate everywhere.

[2] Atque ideo viri illustris et magnifici patricii Paulini actorum supplicatione suscepta, quae habetur in subditis, horrea longi temporis vetustate destructa, quibus illud atque illud vocabulum praefixit antiquitas, si nunc usui publico minime necessaria esse monstrantur nec aliqua ibidem est species quae ad fiscum pertinet congregata, praefato viro cum omnibus ad se pertinentibus absoluta liberalitate concedimus, ut aedificandi et ad posteros transmittendi assumpta licentia suis utilitatibus profutura disponat, quia confert magis rei publicae munus quisquis diruta maluerit suscipere reparanda, in ea praesertim urbe, ubi cuncta dignum est constructa relucere, ne inter tot decora moenium deformis appareat ruina saxorum. in aliis quippe civitatibus minus nitentia sustinentur: in ea vero nec mediocre aliquid patimur, quae mundi principaliter ore laudatur.

[2] And therefore, the supplication of the records of the illustrious and magnificent man, the patrician Paulinus, having been received—which is contained in the subjoined—those granaries destroyed by the long age of time, to which Antiquity prefixed this and that appellation, if now they are shown to be in no way necessary for public use, and there is not in that place any kind of stock gathered that pertains to the fisc, we grant to the aforesaid man, with all things pertaining to them, with absolute liberality, so that, license having been assumed for building and for transmitting to posterity, he may arrange what will be advantageous for his own utilities; because he confers more a munus upon the commonwealth, whoever has preferred to undertake ruins to be repaired, especially in that city where it is fitting that all things constructed should shine forth, lest amid so many ornaments of the walls a misshapen ruin of stones appear. For in other cities things less shining are endured; but in that one we suffer not even anything mediocre, which is praised by the world’s voice in a principal way.

XXX. ARGOLICO V. I. PRAEFECTO URBIS THEODERICUS REX.

30. THEODERIC THE KING TO ARGOLICUS, A MOST DISTINGUISHED MAN, PREFECT OF THE CITY.

[1] Romanae civitatis cura nostris sensibus semper invigilat. quid est enim dignius, quod tractare debeamus, quam eius reparationem exigere, quae ornatum constat nostrae rei publicae continere? proinde illustris sublimitas tua spectabilem virum Iohannem nos direxisse cognoscat propter splendidas Romanae cloacas civitatis, quae tantum visentibus conferunt stuporem, ut aliarum civitatum possint miracula superare.

[1] The care of the Roman city keeps vigil over our senses always. For what is more worthy that we ought to treat than to exact its repair, which it is agreed contains the ornament of our republic? Accordingly, let your illustrious sublimity know that we have directed the notable man John on account of the splendid sewers of the Roman city, which confer such astonishment upon those who behold them that they can surpass the marvels of other cities.

[2] Videas illic fluvios quasi montibus concavis clausos per ingentia signina decurrere: videas structis navibus per aquas rapidas non minima sollicitudine navigari, ne praecipitato torrenti marina possint naufragia sustinere. hinc, Roma, singularis quanta in te sit potest colligi magnitudo. quae enim urbium audeat tuis culminibus contendere, quando nec ima tua possunt similitudinem reperire?

[2] You would see there rivers, as if enclosed by hollowed mountains, running down through huge signine (earthenware) channels: you would see, with vessels made ready, navigation upon the rapid waters with no small solicitude, lest the headlong torrent be able to inflict marine shipwrecks. From this, Rome, one can gather how singular the magnitude is that is in you. For what city would dare to contend with your summits, when not even your depths can find a likeness?

et ideo supra dicto Iohanni officii vestri solacia vos praebere censemus, quoniam ordinationes nostras publicas volumus implere personas, privatas manus amoventes, quae audacius merguntur illicitis.

and therefore we judge that you should afford to the above-said John the solaces of your office, since we wish our public ordinances to be fulfilled by persons, removing private hands, which more audaciously plunge into illicit things.

XXXI. SENATUI URBIS ROMAE THEODERICUS REX.

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

[1] Quamvis universae rei publicae nostrae infatigabilem curam desideremus impendere et deo favente ad statum studeamus pristinum cuncta revocare, tamen Romanae civitatis sollicitiora nos augmenta constringunt, ubi quicquid decoris impenditur, generalibus gaudiis exhibetur. pervenit itaque ad nostram conscientiam suggestione multorum, quae prava non potest dissimulare commissa, plura in praeiudicio urbis Romanae detestabiles praesumptores assumere, ut cui nos summum adhibere desideramus studium, dolum patiatur iniustum.

[1] Although we desire to expend an indefatigable care upon our whole commonwealth, and, with God favoring, strive to recall all things to their pristine state, nevertheless the more pressing augmentations of the Roman city constrain us, where whatever of decor is expended is displayed to general joys. It has therefore come to our conscience by the suggestion of many, which cannot dissemble the perverse deeds committed, that numerous detestable presumers are assuming many things to the prejudice of the city of Rome, so that she, to whom we desire to apply the highest zeal, suffers unjust deceit.

[2] Quapropter ordinationes nostras ad vestram facimus notitiam pervenire, quibus amplius credimus civitatis vestrae dispendia displicere. dicitur ergo commodi cura privati aquam formarum, quam summo deceret studio communiri, ad aquae molas exercendas vel hortos rigandos fuisse derivatam: turpe et miserabile hoc in illa urbe fieri, quod per agros vix deceret assumi.

[2] Wherefore we cause our ordinances to come to your notice, by which we believe the losses of your city to be all the more displeasing. it is said therefore that, for the convenience of a private person, the water of the conduits, which it would be fitting to be fortified with the highest zeal, has been diverted to operate water-mills or to irrigate gardens: shameful and pitiable is it that in that city there is done that which would scarcely be fitting to be undertaken through the fields.

[3] Et quia non possumus admissi qualitatem ultra iura corrigere, ne, dum fabricis prodesse volumus, legum culmina destruamus, si huius nefandissimae rei dominus tricennii praescriptione munitur, accepto pretio competenti suum vendat errorem, ut, quod laesionem publicis praestat fabricis, non praesumatur ulterius, ne quod nunc sub largitate corrigimus, postea severissime vindicemus.

[3] And because we cannot correct the quality of the admitted offense beyond the laws, lest, while we wish to profit the public works, we destroy the summits of the laws, if the proprietor of this most nefarious matter is fortified by the prescription of thirty years, upon receiving a competent price let him sell his error, so that that which renders injury to the public works be not further presumed, lest what we now correct under largess we afterwards most severely vindicate.

[4] Si vero tale aliquid moderna praesumptione temptatum est, sine dubitatione tollatur. unius enim desiderio prava generalis debet utilitas anteferri, cui vel in causis iustis raro poterit obviari. mancipia vero formarum servitio principum provisione deputata in privatorum cognovimus transisse dominium.

[4] If indeed anything of such a sort has been attempted by modern presumption, let it without doubt be removed. For over the depraved desire of one the general utility ought to be preferred, to which even in just causes it will rarely be possible to make opposition. Moreover, we have learned that the mancipia of the formae, deputed by the provision of the princes to the service of the conduits, have passed into the dominion of private persons.

aes praeterea, non minimum pondus, et quod est facillimum direptioni, mollissimum plumbum, de ornatu moenium referuntur esse sublata, quae auctores suos saeculis consecrarunt. aes enim Ionos Thessaliae rex, plumbum Mida regnator Phrygiae reppererunt. et quam miserum est, ut unde famam providentiae alii susceperunt, nos opinionem neglegentiae incurrisse videamur?

Bronze, moreover, of no small weight, and lead—most soft and most easy for direption—are reported to have been removed from the ornament of the walls, which have consecrated their authors to the ages. For it was Ion, king of Thessaly, who discovered bronze, and Midas, ruler of Phrygia, who discovered lead. And how miserable it is, that from the very source whence others received a fame for providence, we seem to have incurred an opinion of negligence?

templa etiam et loca publica, quae petentibus multis ad reparationem contulimus, subversioni fuisse potius mancipata.

temples also and public places, which we conferred for reparation upon many petitioners, have rather been consigned to subversion.

[5] Et quoniam malarum rerum emendatio nos delectat, ne concessa videatur ex taciturnitate licentia, Iohannem virum spectabilem electum nostra iustitia ad haec, quae supra memoravimus, direximus inquirenda, ut cuncta suo ordine discussa nobis relationis obsequio lucidentur, quatenus, quid de singulis rebus aut de praesumptoribus earum fieri oporteat, more nostrae iustitiae censeamus. adhibete nunc studia, praestate solacia, ut inquisitionem, quam debueratis petere, grata videamini mente complere.

[5] And since the emendation of evil things delights us, lest a license seem to have been conceded by silence, we have directed John, a man of Spectabilis rank, selected by our justice, to inquire into these matters which we have mentioned above, so that all things, examined in their order, may be made clear to us by the service of a relation (report), to the end that, in the manner of our justice, we may adjudge what ought to be done concerning each matter or concerning those who have presumed upon them. Apply now your efforts, furnish assistance, so that you may seem with a grateful mind to complete the inquisition which you ought to have requested.

XXXII. GEMELLO V. S. THEODERICUS REX.

32. THEODERIC THE KING TO GEMELLUS, A SPECTABLE MAN.

[1] Constat apud nos fidelium non perire servitia, sed in tristibus impensa recipere in meliore fortuna. Arelatensibus itaque, qui nostris partibus perdurantes gloriosae obsidionis penuriam pertulerunt, per indictionem quartam fiscalia tributa nostra relaxat humanitas, ita ut futuro tempore ad solitam redeant functionem, quatenus et nos bene meritis vicissitudinem reddidisse videamur et ab illis, cum res poposcerit, solita devotio non negetur.

[1] It is established among us that the services of the faithful do not perish, but that expenditures made in sad times are received back in better fortune. Therefore, to the people of Arles, who, remaining on our side, endured the scarcity of the glorious siege, our clemency relaxes our fiscal tributes for the 4th indiction, on condition that in time to come they return to the customary assessment, so that both we may seem to have rendered a recompense to the well-deserving, and from them, when the matter shall require it, the accustomed devotion may not be denied.

[2] Satientur in libertate qui pro nobis in angustiis esurire maluerunt: sint laeti qui tristitiam fideliter pertulerunt. non decet statim de tributis esse sollicitum, qui casum vix potuit declinare postremum. a quietis ista, non obsessis inquirimus.

[2] Let those who preferred to hunger in straits for us be satisfied in freedom: let those who faithfully bore sadness be joyful. it is not fitting to be at once solicitous about tributes, for one who could scarcely avert the last downfall. we inquire these things from the tranquil, not from the besieged.

quid enim a domino agri exigas, quem eum non coluisse cognoscas? pretiosum vectigal iam nobis dederunt fidei suae. iniustum est ut viles pecunias exigantur qui gloriosas conscientias obtulerunt.

for what would you exact from the owner of a field, when you recognize that he has not cultivated it? they have already given to us a precious tribute of their fidelity. it is unjust that paltry monies be exacted from those who have offered glorious consciences.

XXXIII. ARGOLICO V. I. PRAEFECTO URBIS THEODERICUS REX.

33. THEODERIC THE KING TO ARGOLICUS, AN ILLUSTRIOUS MAN, PREFECT OF THE CITY.

[1] Gratum nobis est vota nostra circa sacri ordinis augmenta proficere. laetamur tales viros emergere, qui senatoria mereantur luce radiare, ut laude conspicuis deferatur gratia dignitatis. curia namque disciplinis veterum patet: nec ei iudicari potest extraneus, qui bonarum artium est alumnus.

[1] It is gratifying to us that our vows make progress concerning the augmentations of the sacred order. we rejoice that such men emerge as deserve to radiate with senatorial light, so that to those conspicuous with praise the favor of dignity may be conferred. for the curia is open to the disciplines of the ancients: nor can he be judged extraneous to it who is an alumnus of the liberal arts.

atque ideo illustris magnificentia tua in clarissimo Armentario atque Superbo eius filio ea faciat exhiberi, quae circa referendos curiae cana dictat antiquitas.

and therefore let your Illustrious Magnificence cause to be rendered to the most illustrious Armentarius and to Superbus, his son, those things which hoary antiquity dictates concerning those to be returned to the curia.

[2] Hic est enim praefatus Armentarius, qui et parentum bono et suo nobis commendatur ingenio, exigens meritis quam sperat precibus dignitatem. nam quid dignius, si et senatorio vestiatur honore togata professio, ut in illa turba doctorum audeat liberam proferre sententiam, nec frenetur imperitiae terrore, quem hortantur ad vocem iura facundiae?

[2] For this is the aforementioned Armentarius, who is commended to us both by the worth of his parents and by his own ingenium, demanding by merits rather than by prayers the dignity he hopes for. For what is more worthy, if the toga-clad professio also be clothed with senatorial honor, so that in that throng of the learned he may dare to proffer a free sententia, nor be reined in by the terror of imperitia, whom the rights of eloquence exhort to a voice?

[3] Gloriosa est denique scientia litterarum, quia quod primum est in homine, mores purgat: quod secundum, verborum gratiam sumministrat: ita utroque beneficio mirabilis ornat et tacitos et loquentes. ducantur ergo ad penetralia Libertatis laudati merito suo, ornati nostro iudicio, habituri sine dubio gratissimum senatum, quorum ars est facere de irato benivolum, de suspecto placatum, de austero mitem, de adversante propitium. quid ergo patribus imponere non possit, qui flectere animum iudicantis evaluit?

[3] Glorious, finally, is the science of letters, because what is first in man, it purges the morals; what is second, it supplies the grace of words: thus by both benefits alike it wondrously adorns both the silent and the speaking. Let those praised by their own merit, adorned by our judgment, be led therefore to the inner sanctuaries of Liberty, destined without doubt to have a most well-disposed senate, whose art it is to make of the angry a benevolent man, of the suspicious a placated one, of the austere a mild one, of the adversarial a propitious one. What, then, can he not impress upon the fathers, who has been strong enough to bend the mind of a judge?

XXXIIII. MASSILIENSIBUS THEODERICUS REX.

34. THEODERIC THE KING TO THE MASSILIANS.

[1] Propositi nostri est probatas fortitudine et moderatione personas ad ordinationem vestram defensionemque dirigere, ut et provincialium ratio sublevetur et utilitas publica bonis praesidentibus augeatur.

[1] It is our purpose to direct persons approved by fortitude and moderation to your ordering and defense, so that both the condition of the provincials may be relieved and the public utility may be increased with good men presiding.

[2] Proinde comitem Marabadum nobis aequitate compertum ad Massiliensem civitatem credidimus dirigendum, ut quicquid ad securitatem vel civilitatem vestram pertinet, deo iuvante perficiat memorque gratiae nostrae curam possit habere iustitiae, minoribus solacium ferat, insolentibus severitatem suae districtionis obiciat, nullum denique opprimi iniqua praesumptione patiatur, sed omnes cogat ad iustum, unde semper floret imperium.

[2] Accordingly, we have thought that Count Marabadus, found by us for his equity, should be directed to the Massilian city, so that whatever pertains to your security or civility, with God helping, he may bring to completion; and, mindful of our favor, he may be able to have the care of justice, bring solace to the lesser, oppose to the insolent the severity of his strictness, and, finally, allow no one to be oppressed by unjust presumption, but compel all to what is just, whence the empire ever flowers.

[3] Quapropter designato viro in his, quae vobis pro publica utilitate praeceperit, libentibus animis oboedite, ut fides vestra, quae iam prioribus monstratur exemplis, subsequentibus quoque declaretur indiciis, quia gratius est obsequium quod devotione perpeti custoditur. nos autem reddere cogitamus locum vicissitudini, qui impensa servitia non possumus oblivisci.

[3] Wherefore, obey with willing minds the designated man in those things which he shall have enjoined upon you for the public utility, so that your fidelity, which is already shown by earlier examples, may likewise be declared by subsequent indications; for more pleasing is the obedience which is kept by perpetual devotion. But we, moreover, intend to give place to reciprocity, since we cannot forget the services expended.

XXXV. ROMULO THEODERICUS REX.

35. THEODERIC THE KING TO ROMULUS.

[1] Liberalitatem nostram firmam decet tenere constantiam, quia inconcussum esse debet principis votum nec pro studio malignorum convelli, quod nostra noscitur praeceptione firmari. atque ideo praesenti iussione censemus, ut, quicquid ex nostra ordinatione patricium Liberium tibi matrique tuae per pittacium constiterit deputasse, in suo robore debeat permanere, nec a quoquam metuas irrationabilem quaestionem, qui nostri beneficii possides firmitatem.

[1] It befits our liberality to maintain firm constancy, since the prince’s resolve ought to be unshaken and not be wrenched on account of the zeal of the malicious—the resolve which is known to be made firm by our precept. And therefore, by this present injunction we decree that whatever, in accordance with our ordinance, the patrician Liberius shall have been established by writ to have assigned to you and to your mother ought to remain in its own strength; nor should you fear from anyone an unreasonable dispute, you who possess the firmness of our benefit.

XXXVI. ARIGERNO V. I. COMITI THEODERICUS REX.

36. THEODERIC THE KING TO ARIGERNUS, A MOST ILLUSTRIOUS MAN, COUNT.

[1] Pietatis nostrae propositum est miserandis fletibus audientiam non negare, maxime cum moris nostri sit ad leges cuncta remittere, ut et conquerens mereatur effectum et pulsatus nullum se queratur sustinuisse praeiudicium. proinde Firminus contra magnificum virum patricium Venantium se dicit habere negotium et frequenter ab eo eius propositiones fuisse contemptas.

[1] The purpose of our piety is not to deny a hearing to pitiable tears, especially since it is our custom to remit all things to the laws, so that both the complainant may deserve to obtain effect and the one impleaded may complain that he has sustained no prejudice. Accordingly, Firminus says that he has a case against the magnificent man, the Patrician Venantius, and that his propositions have frequently been contemned by him.

[2] Et quia in causis semper est suspecta potentia, dum velle creditur quod posse iudicatur, antefatum servata reverentia a te praecipimus ammoneri, ut sub sponsione legitima instructam personam ad comitatum nostrum dirigere se promittat, qui apud delegatos motu nostro iudices eius intentionibus valeat praebere responsum: actor hic poenam suae recepturus audaciae, si contra magnificum virum habuerit falsitatis eventum.

[2] And because in causes power is always suspect, since it is thought to will what it is judged to be able to do, we order that the aforesaid, reverence being preserved, be admonished by you, to promise under a legitimate sponsion to send an instructed person to our comitatus, who may be able to provide a response to his claims before judges delegated by our motion: the plaintiff here to receive the penalty of his own audacity, if he shall have a finding of falsity against the magnificent man.

XXXVII. PETRO EPISCOPO THEODERICUS REX.

37. THEODERIC THE KING TO PETER, BISHOP.

[1] Si in alienis causis beatitudinem tuam convenit adhiberi, ut per vos iurgantium strepitus conquiescat, quanto magis ad vos remitti debet quod vos spectat auctores? atque ideo sanctitas vestra a Germano nos aditos flebili allegatione cognoscat, qui se filium legitimum asserit quondam Thomatis, dicens partem facultatis patris sui a vobis detineri sibimet legibus competentem.

[1] If in others’ cases it is fitting that your Beatitude be brought in, so that through you the noise of those wrangling may grow quiet, how much more ought that to be referred to you which concerns you as the authors? And therefore let your Sanctity know that we have been approached by Germanus with a tearful allegation, who asserts himself to be the legitimate son of the late Thomas, saying that a portion of his father’s estate—by the laws competent to himself—is being detained by you.

[2] Quae petitio si veritate fulcitur et genitoris eius substantiam probatis iure competere supplicanti, considerata iustitia, quam monetis, sine observationis longae dispendio debita tribuantur, quoniam causarum vestrarum qualitas vobis debet iudicibus terminari, a quo expectanda est magis quam vobis. imponenda iustitia. quod si hanc causam sub aequitate vestrum minime definit arbitrium, noveritis supplicis querelam ad nostram audientiam perducendam.

[2] If this petition is propped by verity, and you prove that the substance (estate) of his begetter rightfully pertains to the suppliant, then, justice considered—which you admonish—let the dues be granted without the expense of long observance (delay), since the quality of your causes ought to be terminated by you as judges, from whom justice is to be expected rather than to be imposed upon you. But if your arbitration by no means decides this cause under equity, know that the complaint of the suppliant will be brought to our hearing.

vos enim docetis voces pauperum non debere neglegi, quas potest iustitia comitari.

for you teach that the voices of the poor ought not to be neglected, which justice can accompany.

XXXVIII. VVANDIL THEODERICUS REX.

38. THEODERIC THE KING TO VVANDIL.

[1] Quamvis pietatis nostrae constet esse votum, ut ubique civilia, ubique moderata peragantur, maxime tamen optamus bene geri in regionibus Gallicanis, ubi et recens vastatio non portat iniuriam et ipsa initia bene plantare debent nostri nominis famam. principis siquidem opinionem longe lateque disseminat subiectorum custodita securitas, et ubi exercitus dirigitur, non gravandi, sed defendendi potius existimentur.

[1] Although it stands as the vow of our piety that everywhere things civil, everywhere things moderate be carried out, yet we especially desire that they be well managed in the Gallic regions, where both the recent devastation does not brook injury, and the very beginnings ought to plant well the fame of our name. For the safeguarded security of the subjects disseminates far and wide the opinion of the prince, and where an army is directed, let it be thought not for burdening, but rather for defending.

[2] Atque ideo praesenti auctoritate delegamus, ut in Avinione, qua resides, nulla fieri violenta patiaris. vivat noster exercitus civiliter cum Romanis: prosit eis destinata defensio nec aliquid illos a nostris sinatis pati, quos ab hostili nitimur oppressione liberari.

[2] And therefore by this present authority we delegate that in Avignon, where you reside, you allow no violent acts to be done. Let our army live civilly with the Romans: let the designated defense be of benefit to them, and do not permit them to suffer anything from our men, whom we strive to have freed from hostile oppression.

XXXVIIII. FELICI V. I. CONSULI THEODERICUS REX.

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

[1] Aequitatis ratio persuadet, ut exercentibus laetitiam publicam consuetudinem servemus antiquam, praesertim a consule venientem, cuius constat esse propositi, ut debeat ex liberalitate laudari, ne videatur aliud dignitas promittere et aliud senatorem velle complere. quocirca sub opinione munifici parcum non decet inveniri, quia inumbrat famam publicam in consule tenacitatis obscuritas.

[1] The reasoning of equity persuades that we should maintain the ancient custom for those conducting the public rejoicing, especially that which comes from the consul, whose set purpose is acknowledged to be that he ought to be lauded for liberality, lest dignity seem to promise one thing and the senator to wish to complete another. Wherefore, under the reputation of a munificent man, it is not fitting to be found parsimonious, because the obscurity of tight‑fisted tenacity casts a shadow on public fame in a consul.

[2] Quapropter illustris magnitudo tua a Mediolanensibus aurigis nos aditos esse cognoscat illa sibi vestris temporibus fuisse subtracta, quae mos priscus indulserat, cum praestante tempore munificentia sit pro lege. proinde si nullo mendacio asserta vitiantur, sublimitatem vestram sequi convenit vetustatem, quae suo quodam privilegio velut debita quae donantur exposcit. nec licet negari, quod te cognoscis sub antiquitate largiri.

[2] Wherefore let your illustrious magnitude learn that we have been approached by the Milanese charioteers, that those things have been withdrawn from them in your times which pristine custom had indulged, since, with the time preeminent, munificence stands in place of law. Accordingly, if the things asserted are not vitiated by any mendacity, it befits your sublimity to follow antiquity, which by a certain privilege of its own demands, as though debts, the things that are donated. Nor is it permitted to deny that which you recognize yourself to be bestowing under antiquity.

XL. UNIVERSIS PROVINCIALIBUS IN GALLIIS CONSTITUTIS THEODERICUS REX.

40. THEODERIC THE KING TO ALL PROVINCIALS ESTABLISHED IN GAUL.

[1] Quamvis sensum nostrae pietatis turba multiplex cogitationis intraret et diversas regni partes consueta sedulitate respiceret, festine tamen remedia vestrae utilitatis aspeximus, quoniam apud conscientiam nostram laesionis genus est profutura tardare nec possumus aestimare iucundum, quod ingrata fuerit dilatione suspensum. nam aegrescentibus morbis laesio debacchari permittitur, cum medicina differtur.

[1] Although a manifold crowd of cogitation was entering the sense of our pietas and was regarding the diverse parts of the kingdom with accustomed sedulity, yet we swiftly looked to remedies for your utility, since in our conscience it is a kind of lesion to defer things that will be of profit, nor can we esteem as pleasant that which has been kept in suspense by ungrateful delay. For as diseases grow worse, the injury is permitted to run riot when the medicine is deferred.

[2] Vobis itaque hostili feritate vastatis pro qualitate laesionis per indictionem quartam relaxatam agnoscite tributariam functionem, quia non gratulamur exigere, quod tristis noscitur solutor offerre. ita tamen ut de illis, quae constat intacta, exercituales iuventur expensae: quia in totum devotio deserere non debet quos pro se laborare cognoscit. invalidus est siquidem ieiunus defensor nec animus ministrat audaciam, cum virtus corporeo fuerit robore destituta.

[2] Therefore, you having been laid waste by hostile ferocity, recognize, according to the quality of the injury, the tributary function as relaxed through the Fourth Indiction, since we do not rejoice to exact what the sad payer is known to offer. Yet let it be thus, that from those things which are established to be untouched the military expenses be aided: because devotion ought not in toto to desert those whom it knows to labor for itself. For indeed a fasting defender is invalid, nor does the spirit furnish audacity when prowess has been left destitute of bodily strength.

XLI. GEMELLO V. S. THEODERICUS REX.

41. THEODERIC THE KING TO GEMELLUS, A MOST NOTABLE MAN.

[1] Tolerabile fit omne quod aequabili ordinatione disponitur, quia divisum onus sub communione subiectos certum est non gravare: pars enim extrema ad unumquemque redit, cum summa universos incluserit.

[1] Everything becomes tolerable which is disposed by an equable ordination, because a divided burden under communion is certain not to weigh down the subjects: for the final portion returns to each individual, when the sum has included all.

[2] Tritici itaque speciem, quam ob exercituales expensas nostra providentia de Italia destinavit, ne fatigata provincia huius praebitione laederetur, ad castella supra Druentiam constituta de Massiliensibus horreis constat esse portandam.

[2] Therefore the supply of wheat, which, on account of the military expenses, our providence has assigned from Italy, lest the province, wearied by this provisioning, be injured, is established to be carried from the Massiliensian granaries to the castella constituted above the Druentia.

[3] Quapropter iubemus ut studium devehendi supradictae speciei commune subeatur, quatenus celeriter possit fieri, quod universitatis studio videtur assumi.

[3] Wherefore we command that the endeavor of conveying the aforesaid supply be undertaken in common, so that what seems to be undertaken by the zeal of the whole community may be able to be done swiftly.

XLII. UNIVERSIS PROVINCIALIBUS IN GALLIIS CONSTITUTIS THEODERICUS REX.

42. THEODERIC THE KING TO ALL THE PROVINCIALS ESTABLISHED IN THE GAULS.

[1] Non occurritur sub principe benigno remedia postulare subiectos, quoniam supplicationem praecedit humanitas et miro modo posteriora fiunt vota quam praestita. nuper siquidem moti iustitia iusseramus, ut pars aliqua illaesa provinciae Gothis nostris alimonia reperta praestaret.

[1] It does not occur to subjects under a benign prince to petition for remedies, since humanity precedes supplication, and in a wondrous way the vows come later than the benefits bestowed. For recently indeed, moved by justice, we had ordered that some unharmed part of the province should furnish to our Goths the sustenance that had been procured.

[2] Sed quia licet principem semper humaniora censere, dum varietatis non habet vitium, quod pro beneficio fuerit immutatum, sed ut nec minima possessores illatione gravarentur, ex Italia destinavimus exercituales expensas, ut ad defensionem vestram directus exercitus nostris humanitatibus aleretur solumque auxilium provinciae de tam magna congregatione sentirent.

[2] But since it is permitted for a prince to judge always the more humane course—so long as it does not have the vice of variability, in that what has been altered is for a benefaction—and so that the possessors might not be burdened by even the slightest imposition, we have dispatched from Italy the military expenses, so that the army directed to your defense might be nourished by our humanities, and that the province should feel only aid from so great a congregation.

[3] Ducibus etiam ac praepositis sufficientem transmisimus pecuniae quantitatem, ut eorum praebendae, quae non potuerunt convehi, ibi debuissent sine alicuius dispendio comparari, quia delectui vestro nec illa volumus imponere, quae vos potuistis, ut arbitramur, offerre.

[3] To the leaders and the prepositi as well we have sent a sufficient quantity of money, so that their provisions, which could not be conveyed, ought to be procured there without anyone’s loss, because upon your free choice we do not wish to impose even those things which you yourselves could, as we judge, have offered.

XLIII. UNIGIS SPATHARIO THEODERICUS REX.

43. THEODERIC THE KING TO UNIGIS THE SPATHARIUS.

[1] Delectamur iure Romano vivere quos armis cupimus vindicare, nec minor nobis est cura rerum moralium quam potest esse bellorum. quid enim proficit barbaros removisse confusos, nisi vivatur ex legibus?

[1] We are delighted that those whom we desire to vindicate with arms live by Roman law, nor is our care for moral affairs any less than it can be for wars. For what does it profit to have removed the barbarians, confounded, unless life be lived according to laws?

[2] Quapropter cum deo propitio Gallias exercitus noster intravit, si qua mancipia servitium declinantia ad alios se, quam quibus videbantur competere, contulerunt, prioribus dominis iubemus sine aliqua dubietate restitui, quia confundi non decent iura imperante iustitia nec potest abiecto favere servitio libertatis defensor.

[2] Wherefore, with God propitious, when our army entered Gaul, if any slaves, declining servitium, have betaken themselves to others than those to whom they seemed to be competent, we order them to be restored to their prior masters without any dubiety, since it is not fitting that rights be confounded while Justice is in command, nor can the defender of liberty favor the casting-off of servitude.

[3] Aliorum forte regum proelia captarum civitatum aut praedas appetunt aut ruinas: nobis propositum est deo iuvante sic vincere, ut subiecti se doleant nostrum dominium tardius adquisisse.

[3] Perhaps the battles of other kings over captured cities aim either at prey or at ruins; for us, with God helping, the purpose is to conquer in such a way that the subjected may sorrow that they acquired our dominion too tardily.

XLIIII. UNIVERSIS POSSESSORIBUS ARELATENSIBUS THEODERICUS REX.

44. THEODERIC THE KING TO ALL POSSESSORS OF ARLES.

[1] Quamvis primum sit laesos incolas refovere et in hominibus magis signum pietatis ostendere, tamen utrumque humanitas nostra coniungit, ut et largitatis remedio civibus consulamus et ad cultum reducere antiqua moenia festinemus. sic enim fiet, ut fortuna urbis, quae in civibus erigitur, fabricarum quoque decore monstretur.

[1] Although the first thing is to revive the injured inhabitants and to show the sign of piety more in human beings, nevertheless our humanity joins both, so that by the remedy of largess we may provide for the citizens and hasten to bring the ancient walls back to adornment and upkeep. For thus it will come about that the fortune of the city, which is raised up in its citizens, will be demonstrated also by the decor of the structures.

[2] Pro reparatione itaque murorum Arelatensium vel turrium vetustarum certam pecuniae direximus quantitatem.

[2] Therefore, for the reparation of the walls of Arles or of the time-worn towers, we have directed a definite quantity of money.

[3] Victualia quoque, quae vestras relevare videantur expensas, fecimus praeparari, ut vobis destinentur, cum tempus navigationis arriserit. relevate nunc animos et de nostra promissione recreati futurae copiae spem tenentes divino favore habetote fiduciam, quia non minus est quod nostris verbis quam quod horreis continetur.

[3] We have also caused victuals, which seem to relieve your expenses, to be prepared, so that they may be destined for you when the season of navigation shall have smiled. Lift now your spirits, and, refreshed by our promise, holding the hope of future supplies, have confidence by divine favor, because what is contained in our words is no less than what is contained in the granaries.

XLV. ARIGERNO V. I. COMITI THEODERICUS REX.

45. THEODERIC THE KING TO ARIGERNUS, A MOST DISTINGUISHED MAN, COUNT.

[1] Iustitiae nostrae convenit, ut de indultis beneficiis calumnias fieri non sinamus, et quicquid prava interpretatione tegitur, fugata mendacii nube revelemus. defensores itaque sacrosanctae ecclesiae Romanae conquesti sunt beatae recordationis quondam Simplicium domum in sacratissima Urbe positam ab Eufraxio acolutho instrumentis factis sollemniter comparasse, quam per annorum longa curricula ecclesiam Romanam quieto iure suggerunt possedisse et in usus alios transtulisse securitate dominii.

[1] It suits our justice that we do not allow calumnies to be made about granted benefices, and that whatever is covered by a crooked interpretation, with the cloud of falsehood put to flight, we reveal. Therefore the defenders of the sacrosanct Roman church complained that Simplicius of blessed memory once upon a time had purchased, from Eufraxius the acolyte, with instruments solemnly executed, a house situated in the most sacred City, which they allege the Roman church to have possessed with quiet right through the long courses of years, and to have transferred into other uses with the security of dominion.

[2] Nunc autem existere Samareae superstitionis improba fronte duratum, qui synagogam ibidem fuisse iniquis conatibus mentiatur, cum ad humanos usus habitacula longe aliter formata doceantur, quam potest esse memorata constructio. quapropter magnitudo tua conscientiae suae probata iustitia causam diligenti examinatione discutiat et, si vera cognoverit quae veniunt in querelam, considerata aequitate definiat. nam si humanis actibus sunt calumniae summovendae, quanto magis emendanda credimus quae contumeliam divinitatis tangere iudicamus!

[2] Now, however, there has arisen, hardened with the shameless brow of the Samaritan superstition, one who by iniquitous endeavors lies that a synagogue was in that same place, whereas dwellings for human uses are shown to be fashioned far otherwise than the construction in question can be. Wherefore your greatness, the justice of his conscience proven, should examine the case with diligent scrutiny, and, if he learns that the things brought under complaint are true, let him determine with equity considered. For if in human affairs calumnies are to be removed, how much more do we believe that those things must be emended which we judge to touch an insult to divinity!

XLVI. ADEODATO THEODERICUS REX.

46. THEODERIC THE KING TO ADEODATUS.

[1] Materia est gloriae principalis delinquentis reatus, qua nisi culparum occasiones esnergerent, locum pietas non haberet. quid enim salubris ordinatio gerat, si morum probitas cuncta componat? arida siccitas beneficium madentis pluviae exoptat.

[1] The delinquent’s reatus is the materia of princely glory, since, unless occasions of faults were to emerge, piety would have no place. For what would a salutary ordination effect, if the probity of morals were to compose all things? Arid dryness longs for the benefaction of soaking rain.

salutiferis medentium manibus nisi infirma valitudo non indiget. sic dum imbecillitati succumbitur, convenienter remedia tribuuntur. quapropter casibus asperis praestandum est sub iustitiae laude moderamen, ut nec vindictam sinamus superare peccata nec culpam insultare patiamur legibus impunitam.

health does not need the health-bringing hands of healers unless it is infirm. thus, while weakness is succumbed to, remedies are suitably bestowed. wherefore, in harsh cases, a moderation is to be provided under the praise of justice, so that we neither allow vengeance to overpass the sins nor suffer guilt, unpunished, to insult the laws.

[2] Datis itaque precibus allegasti viri spectabilis Venantii Lucaniae at Bruttiorum praesulis odiorum te acerbitate compressum, custodiae longo situ laborantem, in confessionem raptus adultae puellae Valerianae fuisse compulsum, ut gratius fuerit spem citae mortis expetere quam tormentorum crudelia sustinere. inter supremas enim angustias anhelantis votum est perire quam vivere, quia detestabilis sensus poenarum excludit dulcissimae salutis affectum. illud etiam, quod minime iustitia pateretur, adiciens defensorum tibi patrocinia saepius postulanti fuisse subtracta, cum adversarii florentes ingenio etiam innocentem te possent legum laqueis obligare.

[2] Therefore, having presented petitions, you alleged that by the bitterness of the hatreds of Venantius, a man of Spectabilis rank, prelate of Lucania and of the Bruttii, you were pressed down, laboring under the long stagnation of custody, and were compelled into a confession of the abduction of the full-grown girl Valeriana, so that it was more welcome to seek the hope of swift death than to endure the cruelties of torments. For amid utmost straits the vow of one gasping is to perish rather than to live, because the detestable sensation of punishments excludes the affection for sweetest safety. Adding also this, which justice would by no means have allowed, that the patronages of defenders, though you were repeatedly requesting them, were taken away from you, since adversaries flourishing in ingenuity could bind even you, though innocent, in the snares of the laws.

[3] Quae supplicatio cum efficaciter animum nostrae pietatis intraret paulatimque ad misericordiae iura deflecteret, occurrit Bruttiorum praesulis missa relatio, quae privatam allegationem tragoediae suae voce compressit, negando credi contra fidem publicam fallaciter supplicanti.

[3] As that supplication was efficaciously entering the mind of our piety and was gradually deflecting toward the rights of mercy, there intervened a relation sent by the prelate of the Bruttii, which, by the voice of his own tragedy, compressed the private allegation, by denying that credence should be given, against the public faith, to one supplicating fallaciously.

[4] Ideoque asperitatem poenae nostra lenitate mollimus, statuentes ut ex die prolati oraculi sex mensium patiaris exilium, ita ut nulli post constituta nostra sub qualibet interpretatione tibi liceat obicere crimen infamiae, quando fas est principi maculosas notas vitiatae opinionis abstergere, sed hoc exacto tempore patriae rebusque omnibus reformatus, ius tibi sit liberum omne quod primitus, quia nulla te ingemiscere probri adustione censemus, quem temporali volumus exilio detineri: poenam trium librarum auri nihilominus comminantes, si quis aut obviando aut aliter intellegendo praesens nostrum violare temptaverit constitutum.

[4] Therefore we soften the asperity of the penalty by our lenity, decreeing that from the day of the promulgated decree you suffer exile for six months, in such a way that after our enactments it be permitted to no one, under whatever interpretation, to throw at you the charge of infamy, since it is right for the princeps to wipe away the stained marks of a vitiated opinion; but when this time has been completed, restored to your fatherland and to all your affairs, every right that you had at first shall be free to you, because we judge you to be groaning under no scorching of disgrace, whom we wish to be held by temporal exile: nevertheless threatening a penalty of three pounds of gold, if anyone, either by opposing or by understanding otherwise, shall have attempted to violate our present decree.

[5] Sed quoniam haec statuta ad innocentes nolumus usque protendi, ne sua cuique minime videatur ignorantia profuisse, praesenti auctoritate eos a formidine liberamus, quos utpote nescientes in eadem causa quolibet loco vel tempore interfuisse constiterit. similis enim videtur absentis, qui conscientiam non habet criminosi.

[5] But since we do not wish these statutes to be extended to the innocents, lest each one’s ignorance seem not at all to have profited him, by present authority we free from fear those who, as being unknowing, shall be established to have been present in the same cause in whatever place or time. similar indeed to one absent is he who has no consciousness of the criminal matter.

XLVII. FAUSTO PPO THEODERICUS REX.

47. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] In partem pietatis recidit mitigata districtio et sub beneficio punit qui poenam debitam considerata moderatione palpaverit. Iovinum curialem, quem corrector Lucaniae Bruttiorumque humani nobis suggerit sanguinis effusione pollutum (ob hoc cum mutuae contentionis ardoribus excitatus rixam verborum usque ad nefarium collegae deduxit in ritum, sed conscius facti sui intra ecclesiae saepta refugiens declinare se credidit praescriptam legibus ultionem) Vulcanae insulae perpetua relegatione damnamus, ut et sacrato templo reverentiam habuisse videamur nec vindictam criminosus evadat in totum, qui innocenti non credidit esse parcendum.

[1] Mitigated strictness falls back into the part of pietas, and he is punished under a beneficium who, with moderation considered, has palliated the due penalty. Jovinus, a curial, whom the Corrector of Lucania and of the Bruttii reports to us as polluted by the effusion of human blood (for this reason, aroused by the heats of mutual contention, he led a brawl of words down even into the nefarious rite against his colleague, but, conscious of his deed, fleeing within the precincts of the church, he believed he could evade the vengeance prescribed by the laws) we condemn to perpetual relegation to the island of Vulcan, so that we may both seem to have had reverence for the consecrated temple and the criminal may not altogether escape vindicta, who did not believe that the innocent ought to be spared.

[2] Careat proinde patrio foco cum exitiabili victurus incendio, ubi viscera terrae non deficiunt, cum tot saeculis iugiter consumantur. flamma siquidem ista terrena, quae alicuius corporis imminutione nutritur, si non absumit, extinguitur: ardet continue inter undas medias montis quantitas indefecta nec imminuit, quod resolvi posse sentitur: scilicet quia naturae inextricabilis potentia tantum crementi cautibus reponit, quantum illi vorax ignis ademerit. nam quemadmodum saxa incolumia permanerent, si semper inadiuvata decoquerent?

[2] Let him therefore be without the paternal hearth, since he is going to live with a death-bringing conflagration, where the bowels of the earth do not fail, though through so many ages they are continually consumed. For indeed that earthly flame, which is nourished by the diminution of some body, if it does not consume, is extinguished: the mountain’s undiminished mass burns continually in the midst of the waves, nor does it lessen that which is felt to be able to be dissolved: namely because the inextricable potency of Nature restores to the rocks as much increment as the voracious fire has taken from them. For how would the stones remain unharmed, if, always unassisted, they were being boiled away?

[3] Potentia siquidem divina sic de contrariis rebus miraculum facit esse perpetuum, ut palam consumpta occultissimis instauret augmentis, quae vult temporibus stare diuturnis. verum cum et alii montes motibus vaporatis exaestuent, nullus simili appellatione censetur: aestimandum, quia gravius succenditur, qui Vulcani nomine nuncupatur.

[3] For the divine potency thus out of contrary things makes there to be a perpetual miracle, such that what is consumed openly it restores with most hidden augmentations, which it wills to stand through long-enduring times. But indeed, since other mountains too seethe with vaporous motions, none is judged by a similar appellation: it is to be estimated that the one called by the name of Vulcan is kindled more grievously.

[4] Mittatur ergo reus capitis in locum praedictum vivus: careat quo utimur mundo, de quo alterum crudeliter fugavit exitio, quando superstes recipit quod eventu mortis inflixit: salamandrae secuturus exemplum, quae plerumque degit in ignibus. tanto enim naturali frigore constringitur, ut flammis ardentibus temperetur. subtile ac parvum animal, lumbricis associum, flavo colore vestitum.

[4] Let the capital criminal therefore be sent alive into the aforesaid place: let him be deprived of the world which we use, from which he cruelly drove another by destruction, since, while surviving, he receives what by the event of death he inflicted: following the example of the salamander, which for the most part lives in fires. For it is constrained by so great a natural cold that it is tempered by burning flames. A subtle and small animal, an associate to earthworms, clothed in yellow color.

vitam praestat soli, quae mortalia cuncta consumit.

it affords life to the sun, she who consumes all mortal things.

[5] Memorant autem aevi pristini servatores hanc insulam ante aliquot annos undarum rupto terrore imitus erupisse, cum Hannibal apud Prusiam Bithyniae regem veneno secum ipse pugnavit, ne tantus dux ad Romanorum ludibria perveniret. plus inde mirabile, ut mons tanta flammarum congregatione succensus marinis fluctibus haberetur absconditus et ardor ibi indesinenter viveret, quem tanta unda videbatur obruere.

[5] Moreover, the conservators of a former age recount that this island some years ago burst forth from within, the terror of the waves being broken, when Hannibal, with Prusias, king of Bithynia, contended against himself with venom, lest so great a leader should come to the derisions of the Romans. More marvelous hence, that a mountain, kindled with so great a congregation of flames, was held concealed by the marine billows, and that the ardor lived there unceasingly, which so great a wave seemed to overwhelm.

XLVIII. UNIVERSIS GOTHIS ET ROMANIS CIRCA VERRUCAS CASTELLUM CONSISTENTIBUS THEODERICUS REX.

48. THEODERIC THE KING TO ALL THE GOTHS AND ROMANS STATIONED AROUND THE FORTRESS VERRUCAS.

[1] Laetitia debet esse cunctorum provida iussio dominantum, quando illud, quod vos debuistis expetere, nos videtis offerre. quid est enim gratius quam humanis rebus cautelam semper adhibere, quae aut fit necessaria aut non gravat esse superfluam? et ideo Leodefrido saioni nostro praesenti delegavimus iussione, ut eius instantia in Verruca castello vobis domicilia construatis, quod a positione sui congruum nomen accepit.

[1] The provident command of rulers ought to be the joy of all, when you see us offering that which you ought to have sought. For what is more agreeable than always to apply caution to human affairs, which either proves necessary or, if superfluous, does not burden? And therefore to Leodefridus, our saion, present, we have delegated by mandate that, at his instancy, you build domiciles for yourselves in the castle of Verruca, which from its position has received a fitting name.

[2] Est enim in mediis campis tumulus saxeus in rotunditate consurgens, qui proceris lateribus, silvis erasus, totus mons quasi una turris efficitur, cuius ima graciliora sunt quam cacumina et in mollissimi fungi modo supernus extenditur, cum in inferiore parte tenuetur. agger sine pugna, obsessio secura, ubi nec adversarius quicquam praesumat nec inclusus aliquid expavescat. huic Athesis inter fluvios honorus amoeni gurgitis puritate praeterfluit causam praestans muniminis et decoris: castrum paene in mundo singulare, tenens claustra provinciae, quod ideo magis probatur esse praecipuum, quia feris gentibus constat obiectum.

[2] For there is in the midst of the plains a rocky tumulus rising in roundness, which, with lofty sides, scraped clear of woods, becomes a whole mountain as if a single tower, whose lower parts are more slender than its summits, and in the manner of a very soft fungus the upper part stretches out, while in the lower part it is narrowed. A rampart without battle, a safe siege, where neither the adversary presumes anything nor the enclosed man dreads anything. Past it the Athesis, honored among rivers, flows by with the purity of a pleasant current, furnishing the cause both of muniment and of decor: a fort almost singular in the world, holding the bolts of the province, which is therefore the more approved to be preeminent, because it stands exposed to savage peoples.

[3] Hoc opinabile munimen, mirabilem securitatem cui desiderium non sit habitare, quam vel externos delectat invisere? et quamquam deo iuvante nostris temporibus provinciam securam credamus, tamen prudentiae nihilominus est cavere etiam quae non putantur emergere.

[3] This estimable fortification, whose marvelous security—who would not have a desire to inhabit it?—which even foreigners it delights to visit? and although, with God aiding, we believe the province secure in our times, nonetheless it is prudence to beware even of things which are not thought to emerge.

[4] Munitio coaptanda semper in otio est, qua tunc male quaeritur, quando necessaria iudicatur. mergi, quibus nomen ex facto est, cohabitatores piscium, aquatiles volucres futuras tempestates naturaliter praevidentes sicca petunt, stagna derelinquunt. delphini fluctus pelagi metuentes vadosis litoribus immorantur.

[4] A fortification ought always to be fitted together in leisure; it is then ill sought when it is judged necessary. The divers, whose name is from the deed, co-inhabitants of fishes, aquatic birds, naturally foreseeing future tempests, seek the dry, abandon the pools. Dolphins, fearing the billows of the sea, linger by the shallow shores.

echini, qui sunt mella carnalia, costatilis teneritudo, croceae deliciae divitis maris, dum futuras tempestates agnoverint, loca mutare cupientes, quia illis pro levitate corporis nandi nulla fiducia est, lapillos, quibus pares possunt esse, complexi, quadam anchorarum ponderatione librati scopulos petunt, quos fluctibus vexandos esse non credunt.

echini, which are carnal honeys, a coastal tenderness, the saffron delights of the rich sea, when they have recognized future tempests, desiring to change places, because for them, on account of the lightness of the body, there is no confidence for swimming, having embraced little stones, to which they can make themselves equal, balanced by a certain ponderation of anchors, seek the rocks, which they do not believe will be vexed by the waves.

[5] Aves ipsae adventu hiemis patrias mutant. ferae pro qualitate temporis cubilia quaerunt. hominum sollicitudo non debet providere quod potest in adversitate requirere?

[5] The birds themselves, at the advent of winter, change their native lands. Wild beasts, according to the quality of the season, seek their lairs. Should not the solicitude of human beings provide beforehand what it may have to seek in adversity?

non est in mundo unum: humanae res mutabilitate quatiuntur. et ideo providentia dicitur, ut quae sunt futura tractentur.

There is not in the world a single thing: human affairs are shaken by mutability. And therefore it is called providence, so that the things that are to come may be dealt with.

XLVIIII. HONORATIS POSSESSORIBUS DEFENSORIBUS ET CURIALIBUS CATINENSIS CIVITATIS THEODERICUS REX.

49. THEODERIC THE KING TO THE HONORED POSSESSORS, DEFENDERS, AND CURIALS OF THE CITY OF CATANIA.

[1] Optabilis nobis est et grata devotio, quae bonam praecesserit iussionem, et merito acceptum redditur, si quid, quod possumus imperare, poscatur. felicitas enim regnantis est famulantes amare quod expedit, quando labor nobis cogitationis aufertur, dum subiecti sibi profutura disponunt.

[1] Desirable to us and welcome is the devotion that has preceded a good injunction, and it is deservedly rendered acceptable, if anything be asked which we can command. For the felicity of the one reigning is that those serving love what is expedient, when the labor of cogitation is taken from us, while the subjects dispose things that will be profitable to themselves.

[2] Atque ideo suggestionis vestrae tenore comperto, quam caritate civica in communiendis moenibus suscepistis, absolutam huius rei vobis censemus esse licentiam: nec quicquam de hac re vereamini, unde gratiae nostrae expectare praemia mox debetis. vestra enim munitio nostra est nihilominus fortitudo: et quicquid vos ab incerto eripit, famam nostrae defensionis extendit.

[2] And therefore, the tenor of your suggestion having been ascertained—which you have undertaken by civic charity in fortifying the walls—we deem that you have absolute license for this matter: and do not fear anything about this affair, whence you ought soon to expect the rewards of our favor. for your fortification is nonetheless our strength: and whatever rescues you from uncertainty extends the fame of our defense.

[3] Saxa ergo, quae suggeritis de amphitheatro longa vetustate collapsa nec aliquid ornatui publico iam prodesse nisi solas turpes ruinas ostendere, licentiam vobis eorum in usus dumtaxat publicos damus, ut in murorum faciem surgat, quod non potest prodesse, si iaceat. quocirca perficite confidenter, quicquid cautio ad munimen, quicquid ornatus expetit ad decorem, tantum nobis scituri gratum fore quod facitis, quantum exinde gratia vestrae se civitatis extulerit.

[3] Therefore the stones which you report from the amphitheater, collapsed by long antiquity and now able to profit nothing for public adornment except to display only shameful ruins, we grant you license for them for public uses only, so that what cannot be of use if it lies may rise into the face of the walls. Wherefore complete confidently whatever caution demands for the muniment, whatever ornament seeks for decor; only know that what you do will be pleasing to us in proportion as from it the grace of your city shall have exalted itself.

L. PROVINCIAL1BUS NORICIS THEODERICUS REX.

50. TO THE NORIC PROVINCIALS THEODERIC THE KING.

[1] Grate suscipienda est ordinatio, quae dantem iuvat et accipientem pro temporis necessitate laetificat. nam quis putare possit onus, ubi magis meretur in commutatione compendium?

[1] A regulation is to be gratefully received, which assists the giver and gladdens the receiver according to the necessity of the time. For who could suppose it an onus, where it rather merits, in the commutation, a compendium?

[2] Et ideo praesentibus decernimus constitutis, ut Alamannorum boves, qui videntur pretiosiores propter corporis granditatem, sed itineris longinquitate defecti sunt, commutari vobiscum liceat, minores quidem membris, sed idoneos ad laborem, ut et illorum profectio sanioribus animalibus adiuvetur et vestri agri armentis grandioribus instruantur.

[2] And therefore by the present enactment we decree that the oxen of the Alamanni, which seem more precious on account of the largeness of body but have been worn out by the length of the journey, may be exchanged with you for animals indeed smaller in limbs but fit for labor, so that both their progress may be aided by sounder beasts and your fields may be furnished with larger herds.

[3] Ita fit ut illi adquirant viribus robustos, vos forma conspicuos et, quod raro solet emergere, in una mercatione utrique videamini desiderata compendia percepisse.

[3] Thus it comes about that they acquire oxen robust in strength, you oxen conspicuous in form, and—which rarely is wont to emerge—in one market-transaction both parties seem to have obtained the desired compendia.

LI. FAUSTO PPO THEODERICUS REX.

51. THEODERIC THE KING TO FAUSTUS, PRAETORIAN PREFECT.

[1] Quantum histrionibus rara constantia honestumque votum, tanto pretiosior est, cum in eis probabilis monstratur affectus. carum est enim homini repperisse, ubi aliquid se laudabile non putaverat invenire. dudum siquidem Thomati aurigae ex Orientis partibus advenienti annonas rationabiles consideratio nostra largita est, donec eius artem probaremus et animum.

[1] In proportion as rare constancy and an honorable vow are among histrions, by so much is it more precious when a commendable disposition is shown in them. it is dear to a man, indeed, to have found where he had not thought he would find anything laudable. for some time, in fact, our consideration has granted reasonable grain-allowances to Thomatius the charioteer, arriving from the parts of the East, until we should approve both his art and his spirit.

sed quoniam in hoc agone primatum noscitur obtinere eiusque voluntas patria derelicta nostri sedes fovere delegit imperii, menstrua eum duximus largitate solidandum, ne adhuc ambiguum redderemus, quem Italiae dominatum elegisse cognovimus.

but since in this contest he is known to hold the primacy, and his will, his fatherland abandoned, has chosen to cherish the seats of our empire, we have judged him to be consolidated by a monthly largess, lest we render still ambiguous the one whom we have come to know to have chosen the dominion of Italy.

[2] Is enim frequenter victor per diversorum ora volitavit, plus vectus favore quam curribus. suscepit partem populi protinus inclinatam et quos ipse fecerat tristes, laboravit iterum reddere laetiores, modo agitatores arte superans, modo equorum velocitate transcendens. frequentia palmarum eum faciebat dici maleficum, inter quos magnum praeconium videtur esse ad talia crimina pervenire.

[2] For he, frequently a victor, flitted through the mouths of various people, borne more by favor than by chariots. He straightway took up a portion of the populace already inclined, and those whom he himself had made sad he labored to render joyful again, now surpassing the agitators (charioteers) by art, now transcending by the velocity of the horses. The frequency of palms made him be called a malefic sorcerer—among whom it seems a great encomium to arrive at such crimes.

necesse est enim ad perversitatem magicam referri, quando victoria equorum meritis non potest applicari.

For it must be referred to magical perversity, since the victory cannot be applied to the merits of the horses.

[3] Spectaculum expellens gravissimos mores, invitans levissimas contentiones, evacuator honestatis, fons irriguus iurgiorum, quod vetustas quidem habuit sacrum, sed contentiosa posteritas fecit ease ludibrium. primus enim hoc apud Elidem Asiae civitatem Oenomaus fertur edidisse: quod post Romulus in raptu Sabinarum necdum fundatis aedificiis ruraliter ostentavit Italiae.

[3] A spectacle expelling the most weighty morals, inviting the lightest contentions, an evacuator of honesty, an irrigating fountain of quarrels, which antiquity indeed held sacred, but contentious posterity made to be a laughingstock. For Oenomaus is said first to have produced this at Elis, a city of Asia; which afterward Romulus, at the rape of the Sabine women, with the buildings not yet founded, displayed to Italy in rustic fashion.

[4] Sed mundi dominus ad potentiam suam opus extollens mirandam etiam Romanis fabricam in vallem Murciam tetendit Augustus, ut immensa moles firmiter praecincta montibus contineret, ubi magnarum rerum indicia clauderentur. bis sena quippe ostia ad duodecim signa posuerunt. haec ab hermulis funibus demissis subita aequalitate panduntur, docentes totum illic, ut putabant, consilio geri, ubi imago capitis cognoscitur operari.

[4] But the lord of the world, exalting a work to his own potency, stretched an edifice admirable even to Romans into the Murcia valley, so that an immense mass, firmly girded by mountains, might contain a place where the indications of great things should be enclosed. For they placed twice-six doors to the twelve signs. These, by little Herms, when the ropes are let down, are opened with sudden simultaneity, showing that everything there, as they thought, is conducted by counsel, where the image of the head is recognized to operate.

[5] Colores autem in vicem temporum quadrifaria divisione funduntur: prasinus virenti verno, venetus nubilae hiemi, russeus aestati flammeae, albus pruinoso autumno dicatus est, ut quasi per duodecim signa digrediens annus integer signaretur. sic factum, ut naturae ministeria spectaculorum composita imaginatione luderentur.

[5] The colors, moreover, are assigned in turn to the seasons by a fourfold division: the prasinus to the greening spring, the venetus to the cloudy winter, the russeus to the fiery summer, the white to the frosty autumn, so that, as if proceeding through the twelve signs, the whole year might be marked. Thus it was brought about that the ministries of nature were played out by the spectacles in composed imagination.

[6] Biga quasi lunae, quadriga solis imitatione reperta est. equi desultorii, per quos circensium ministri missus denuntiant exituros, luciferi praecursorias velocitates imitantur. sic accidit ut, dum se colere putarent astra, religionem suam ludicra similitudine profanarent.

[6] The biga, as it were of the moon; the quadriga was discovered in imitation of the sun. The desultory horses, through which the ministers of the circus announce that the races are about to come forth, imitate the precursory velocities of the Light-bearer (Lucifer). Thus it happened that, while they thought they were worshipping the stars, they profaned their religion by a ludicrous likeness.

[7] Alba linea non longe ab ostiis in utrumque podium quasi regula directa perducitur, ut quadrigis progredientibus inde certamen oriretur, ne, dum se praepropere conantur elidere, spectandi voluptatem viderentur populis abrogare. septem metis certamen omne peragitur in similitudinem hebdomadis reciprocae. ipsae vero metae secundum zodiacos decanos ternas obtinent summitates, quas ad instar solis quadrigae celeres pervagantur.

[7] A white line, not far from the starting-gates, is carried straight as by a rule to either podium, so that, as the quadrigae advance from there, the contest might arise, lest, while they try over-hastily to dash one another aside, they should seem to abrogate from the peoples the pleasure of spectating. The whole contest is accomplished in seven turns around the metae, in the likeness of the reciprocal hebdomad. The metae themselves, moreover, according to the zodiacal decans, possess triple summits, which the swift quadrigae range around in the likeness of the sun.

[8] Eoae Orientis et Occidentis terminos designant. euripus marie vitrei reddit imaginem, unde illuc delphini aequorei aquas influunt. obeliscorum quoque prolixitates ad caeli altitudinem sublevantur, sed potior Soli, inferior Lunae dicatus est, ubi sacra priscorum Chaldaeicis signis quasi litteris indicantur.

[8] The Eoae designate the boundaries of East and West. The euripus renders the image of a vitreous sea, whence into it the sea-dolphins pour waters. The lengths of the obelisks likewise are lifted up to the height of the sky; but the superior is dedicated to the Sun, the inferior to the Moon, where the sacred rites of the ancients are indicated by Chaldaic signs as if by letters.

spina infelicium captivorum sortem designat, ubi duces Romanorum supra dorsa hostium ambulantes laborum suorum gaudia perceperunt.

the spina designates the lot of unlucky captives, where the leaders of the Romans, walking upon the backs of enemies, received the joys of their labors.

[9] Mappa vero, quae signum videtur dare circensibus, tali casu fluxit in morem. cum Nero prandium protenderet et celeritatem, ut assolet, avidus spectandi populus flagitaret, ille mappam, qua tergendis manibus utebatur, iussit abici per fenestram, ut libertatem daret certaminis postulati. hinc tractum est, ut ostensa mappa certa videatur esse promissio circensium futurorum.

[9] The mappa, indeed, which seems to give the signal for the circus-games, by such a chance flowed into a custom. When Nero was prolonging his luncheon and the people, avid for seeing, as is their wont, were demanding speed, he ordered the mappa, which he was using for wiping his hands, to be thrown out through the window, so that he might grant liberty for the requested contest. From this it has been derived, that the mappa, when shown, seems to be a sure promise of circus-games to come.

[10] Circus a circuitu dicitur, circenses quasi circuenses: propterea quod apud antiquitatem rudem, quae necdum spectacula in ornatum deduxerat fabricarum, inter enses et flumina locis virentibus agerentur. nec vacat quod XXIIII missibus condicio huius certaminis expeditur, profecto ut diei noctisque horae tali numero clauderentur. nec illud putetur irritum quod metarum circuitus ovorum ereptionibus exprimatur, quando actus ipse multis superstitionibus gravidus ovi exemplo geniturum se aliqua profiteretur.

[10] Circus is said from circuit; the circenses as if “circuenses”: because in a rude antiquity, which had not yet led the spectacles down into the adornment of buildings, they were conducted among swords and rivers, in green places. Nor is it without point that the condition of this contest is expedited by 24 heats, assuredly so that the hours of day and night might be closed by such a number. Nor should it be thought idle that the circuit around the turning-posts is expressed by the removals of eggs, since the very act, pregnant with many superstitions, professed that, after the example of the egg, it would beget something.

et ideo datur intellegi volitantes atque inconstantissimos inde mores nasci, quos avium matribus aptaverunt.

and therefore it is given to understand that from this are born fluttering and most inconstant habits, which they have fitted to the mothers of birds.

[11] Cetera circi Romani longum est sermone decurrere, dum omnia videantur ad causas singulas pertinere. hoc tamen dicimus omnimodis stupendum, quod illic supra cetera spectacula fervor animorum inconsulta gravitate rapiatur. transit prasinus, pars populi maeret: praecedit venetus et ocius turba civitatis affligitur.

[11] The rest of the Roman circus it would be long to run through in discourse, while all things seem to pertain to individual causes. This, however, we say is in every way stupendous: that there, above the other spectacles, the fervor of minds is swept away with unconsidered gravity. The Green passes, a part of the people mourns; the Blue goes ahead, and the crowd of the city is the more quickly afflicted.

nihil proficientes ferventer insultant: nihil patientes graviter vulnerantur et ad inanes contentiones sic disceditur, tamquam de statu periclitantis patriae laboretur.

effecting nothing, they fervently insult; enduring nothing, they are gravely wounded, and thus they depart to empty contentions, as though labor were being expended over the state of an imperiled fatherland.

[12] Quod merito creditur dicatum numerosae superstitioni, ubi ab honestis moribus sic constat excedi. haec nos fovemus necessitate imminentium populorum, quibus votum est ad talia convenire, dum cogitationes serias delectantur abicere.

[12] Which is deservedly believed to be dedicated to a numerous superstition, where it is evident that there is such a departure from honest morals. We foster these things by the necessity of the pressing peoples, for whom it is a vow to come together for such matters, while they take delight in throwing away serious thoughts.

[13] Paucos enim ratio capit, raros probabilis oblectat intentio: ad illud potius turba ducitur, quod ad remissionem curarum constat inventum. nam quicquid aestimat voluptuosum, hoe et ad beatitudinem temporum iudicat applicandum. quapropter largiamur expensas, non semper ex iudicio demus.

[13] For reason takes in few; a plausible intention delights only the rare: the crowd is led rather to that which is agreed to have been invented for the remission of cares. For whatever it deems voluptuous, this too it judges must be applied to the beatitude of the times. Wherefore let us lavish expenses; let us not always give according to judgment.

expedit interdum desipere, ut populi possimus desiderata gaudia continere.

It is expedient sometimes to play the fool, so that we may be able to contain the rejoicings desired by the populace.

LII. CONSULARI V. I. THEODERICUS REX.

52. THEODERIC THE KING TO THE CONSULAR, A MOST ILLUSTRIOUS MAN.

[1] Sicut invidiosa nimis interpellantium suggestione comperimus, inter Leontium atque Paschasium spectabiles viros finalis orta contentio est, ita ut terminos casarum suarum non legibus, sed viribus crederent vindicandos. unde miramur tanta animositate fuisse litigatum, quod aut terminis testibus aut iugis montium aut fluminum ripis aut arcaturis constructis aliisque signis evidentibus constat esse definitum.

[1] As we have learned through the excessively invidious suggestion of the interpellators, between Leontius and Paschasius, men of Spectabilis rank, a boundary dispute has arisen, to such a point that they believed the bounds of their homesteads ought to be vindicated not by laws but by forces. Whence we marvel that it has been litigated with such animosity, since it stands established to have been defined either by boundary-stones as witnesses, or by the ridges of mountains, or by the banks of rivers, or by built enclosures, and by other evident signs.

[2] Quid isti facerent, si in Aegyptiacis partibus possiderent, ubi Nili fluminis superveniente diluvio indicia finium vastissimus gurges abradit et indiscreta terrae facies redditur, ubi omnia limus tegere comprobatur? quapropter nec tunc ad arma concurrere debuissent, si excitata lis nulla satisfactione superata discederet. hoc enim per geometricas formas et gromaticam disciplinam ita diligenter agnoscitur, quemadmodum litteris omnia sermo conclusus est.

[2] What would these men do, if they were possessing in Egyptian regions, where, with the inundation of the river Nile supervening, the very vast surge abrades the marks of boundaries and an indiscrete appearance of the land is rendered, where all things are verified to be covered by mud? Wherefore not even then ought they to have run together to arms, if, the suit having been stirred up, it were to break off with no satisfaction attained. For this is recognized so diligently through geometric forms and the gromatic discipline, just as speech is, in all things, enclosed by letters.

[3] Geometriam quippe, ut est hominum genus nimis acutissimum atque sollicitum, Chaldaei primum invenisse memorantur, qui rationem ipsius disciplinae generaliter colligentes et in astronomicis rebus et in musicis et in mechanicis et in architectis et in medicinam et ad artem logisticam, vel quicquid potest formis generalibus contineri, aptam esse docuerunt, ut sine ea nihil horum possit ad agnitionem verissimam pervenire.

[3] Geometry, indeed—as the race of men is exceedingly acute and solicitous—is reported to have been first discovered by the Chaldaeans, who, gathering the rationale of the discipline itself in general, taught it to be apt both in astronomical matters and in music and in mechanics and in architecture and in medicine and for the logistic art, or whatever can be contained under general forms, so that without it none of these can arrive at the most true cognition.

[4] Hanc post Aegyptii, non dissimiliter animi calore ferventes, propter augmenta Nilotica, quae singulis annis votiva inundatione patiuntur, ad dimensionem terrae et recuperandas formas finium transtulerunt, ut fieret arte distinctum, quod litigiosae confusioni videbatur obnoxium.

[4] This the Egyptians afterward, similarly fervent with heat of spirit, on account of the Nilotic augmentations which they suffer each year by a votive inundation, transferred to the dimension of the land and to the recovery of the forms of the boundaries, so that by art there might be made distinct what seemed liable to litigious confusion.

[5] Quapropter agrimensorem peritissimum, cui ab arte nomen est, vestra nihilominus adhibeat magnitudo, ut iam omnia, quae manifesta ratione distincta sunt, per evidentia debeat documenta monstrare. nam si hoc egit illa disciplina mirabilis, ut indeterminatos agros ratione certa distingueret, quanto magis iste monstrare debet omnia, quae iam probantur suis finibus terminata?

[5] Wherefore let your Greatness nonetheless employ a most skilled land‑measurer, whose name is from the art, so that now he ought to show all the things which are marked off by manifest reason, by evident documents. For if that marvelous discipline achieved this—to distinguish indeterminate fields by sure reasoning—how much more ought this man to show all things which already are proven to be terminated by their own boundaries?

[6] Augusti siquidem temporibus orbis Romanus agris divisus censuque descriptus est, ut possessio sua nulli haberetur incerta, quam pro tributorum susceperat quantitate solvenda.

[6] Indeed, in the times of Augustus the Roman world was divided into fields and described by census, so that no one’s possession might be held uncertain, for which he had undertaken payment according to the quantity of the tributes to be paid.

[7] Hoc auctor Heron metricus redegit ad dogma conscriptum, quatenus studiosus legendo possit agnoscere, quod deberet oculis absolute monstrare. videant artis huius periti, quid de ipsis publica sentit auctoritas. nam disciplinae illae toto orbe celebratae non habent hunc honorem.

[7] This the author Heron the Metrician reduced to written doctrine, so that the studious person by reading might be able to recognize what he ought to show absolutely to the eyes. Let the experts of this art see what the public authority thinks about them; for those disciplines celebrated throughout the whole world do not have this honor.

arithmeticam indicas, auditoriis vacat. geometria, cum tantum de caelestibus disputat, tantum studiosis exponitur. astronomia et musica discuntur ad scientiam solam.

you indicate arithmetic; it lacks auditoria. geometry, since it disputes only about celestial things, is expounded only to the studious. astronomy and music are learned for knowledge alone.

[8] Agrimensori vero finium lis orta committitur, ut contentionum protervitas abscidatur. iudex est utique artis suae, forum ipsius agri deserti sunt: fanaticum credis, quem tortuosis semitibus ambulare conspexeris. indicia siquidem rerum inter silvas asperas et dumeta perquirit, non ambulat iure communi, via illi est lectio sua, ostendit quod dicit, probat quod didicit, gressibus suis concertantium iura discernit et more vastissimi fluminis aliis spatia tollit, aliis rura concedit.

[8] To the land-surveyor, indeed, when a dispute of boundaries has arisen, the case is committed, that the insolence of contentions may be cut off. He is surely a judge of his own art; the deserted fields are his very forum: you would think him a fanatic, whom you might have seen walking along tortuous footpaths. For he searches out the indications of the matters among rough woods and thickets; he does not walk by the common law—his road is his reading; he shows what he says, he proves what he has learned; by his steps he discerns the rights of the contestants, and after the manner of a most vast river he takes away spaces from some, to others he grants fields.

[9] Quapropter auctoritate nostra suffulti talem eligite, post quem partes erubescant impudenti fronte litigare, quatenus possessorum iura confusa esse non debeant, quibus est necessarium rebus propriis adhibere culturam.

[9] Wherefore, supported by our authority, elect such a one, after whom the parties would blush to litigate with an impudent front, so that the rights of the possessors ought not to be confused, they for whom it is necessary to apply cultivation to their own properties.

LIII. APRONIANO ILLUSTRI VIRO COMITI PRIVATARUM THEODERICUS REX.

53. THEODERIC THE KING TO APRONIANUS, AN ILLUSTRIOUS MAN, COUNT OF THE PRIVATE ESTATES.

[1] Magnitudinis vestrae relatione comperimus aquilegum Romam venisse de partibus Africanis, ubi ars ipsa pro locorum siccitate magno studio semper excolitur, qui aridis locis aquas dare possit imatiles, ut beneficio suo habitari faciat loca nimia sterilitate siccata.

[1] By the report of Your Magnitude we have learned that a water‑finder has come to Rome from the parts of Africa, where the art itself, on account of the dryness of the places, is always cultivated with great zeal, who can give waters to arid places that are uninhabitable, so that by his benefaction he makes places dried by excessive sterility to be inhabited.

[2] Hoc nobis gratum fuisse cognosce, quatenus industria illa maiorum libris exposita nostris temporibus venerit approbanda. signis quippe virentium herbarum ac proceritate arborum vicinitatem colligit decenter undarum. terris enim, quibus dulcis umor non longe subest, ubertas quorundam germinum semper arridet, ut est iuncus aquatilis, canna levis, validus rubus, salix laeta, populus virens et reliqua arborum genera, quae tamen ultra naturam suam felici proceritate luxuriant.

[2] Know that this has been pleasing to us, inasmuch as that industry, set forth in the books of the ancestors, has come to our times to be approved. For by the signs of greening herbs and by the procerity of trees he properly infers the vicinity of waters. For in lands where sweet moisture lies not far beneath, the abundance of certain shoots ever smiles—such as the aquatic rush, the light reed, the sturdy bramble, the cheerful willow, the green poplar, and the remaining kinds of trees—which, moreover, luxuriate beyond their nature with a felicitous tallness.

[3] Sunt et alia huius artis indicia: cum nocte adveniente lana sicca in terram ponitur iam provisam et rudi caccabo tecta relinquitur, tunc, si aquae proximitas arriserit, mane umida reperitur. sole autem declarato intuentur etiam magistri loca solliciti et ubi supra terram volitare spissitudinem minutissimarum conspexerint omnino muscarum, tunc promittunt laetificale quod quaeritur inveniri. addunt etiam in columnae speciem conspici quendam tenuissimum fumum, qui quanta fuerit altitudine porrectus ad summum, tantum in imum latices latere cognoscunt, ut hoc sit mirabile, quod per haec aliaque signa diversa mensura definita praedicitur, quanta profunditate quaesita monstretur.

[3] There are also other indications of this art: when, with night approaching, a dry fleece is placed upon the ground already chosen and is left covered with a rough cauldron, then, if the proximity of water has smiled, in the morning it is found moist. Moreover, once the sun has declared itself, the masters, solicitous, also observe the places; and when they have noticed above the ground a density of exceedingly tiny flies flitting about, then they promise that the glad‑making thing sought will be found. They add, too, that a certain most thin smoke is seen in the likeness of a column; and by how great an altitude it has been stretched up to the top, to that extent they understand waters to lie hidden in the depth below, so that this is marvelous: that through these and other signs a defined, diverse measure is foretold—at what profundity the thing sought is shown.

praedicunt etiam sapores aquarum, ut nec aspera dispendioso labore debeat quaeri, nec dulcis necessariaque inhonora contemni.

they also predict the sapors of the waters, so that neither the harsh should have to be sought with dispendious labor, nor the sweet and necessary be contemned as unhonored.

[4] Hanc scientiam sequentibus pulchre tradiderunt apud Graecos ille, apud Latinos Marcellus: qui son solum de subterraneis fluentis, sed de ipso quoque ore fontium sollicite tractaverunt. dicunt enim aquas, quae ad orientem austrumque prorumpunt, dulces atque perspicuas esse et pro sua levitate saluberrimas inveniri, in septentrionem vero atque occidentem quaecumque manant, probari quidem nimis frigidas, sed crassitudine suae gravitatis incommodas.

[4] They have handsomely handed down this knowledge for those who follow—among the Greeks that one, among the Latins Marcellus—who not only treated of subterranean streams, but also solicitously of the very mouth of springs. For they say that waters which burst forth toward the east and the south are sweet and clear, and, by reason of their lightness, are found to be most salubrious; but whatever flow toward the north and the occident are judged indeed excessively cold, yet, by the crassness of their gravity, incommodious.

[5] Atque ideo, si memorato illi viderit sapientia vestra et lectione codicum et usu rerum quae sunt praedicta constare, conpetentibus annonis de publico deputatis peregrinationem eius inopiamque relevabis: accepturus mercedes, ubi artis suae dona praestiterit.

[5] And therefore, if, for that aforementioned man, your wisdom shall have seen, both by the reading of the codices and by the use of things, that the aforesaid matters stand, you will relieve his peregrination and indigence by assigning suitable rations from the public: he, to receive wages, when he shall have rendered the gifts of his art.

[6] Nam quamvis Romana civitas aquis abundet irriguis sitque fontibus gaudens et formarum inundatione ditissima, reperiuntur tamen plurima suburbana quae hanc videantur desiderare peritiam, et merito continetur, qui vel pro parte necessarius esse cognoscitur. huic tamen mechanicus omnino iungendus est, ut undas, quas iste repperit, ille levet et arte subire faciat, quod ascendere non praevalet per naturam. habeatur ergo et iste inter reliquarum artium magistros, ne quid desiderabile putetur fuisse, quod sub nobis non potuit Romana civitas continere.

[6] For although the Roman state abounds in irrigating waters and rejoices in fountains and is most wealthy in the inundation of the conduits, yet there are found very many suburban places which seem to desire this expertise; and deservedly he is included who is recognized to be necessary even in part. To him, however, a mechanicus must altogether be joined, so that the waves which that man has discovered, this one may lift and by art cause to go up, which are not able to prevail to ascend by nature. Let this one too be held among the masters of the remaining arts, lest anything desirable be thought to have existed which, under us, the Roman state could not contain.