Cassiodorus: VARIARUM LIBRI XII

[1] Priscorum iudicio qualis sit consulatus, hinc omnino datur intellegi, quando inter mundi dignitates eximias solus meruit habere palmatas vestes, quas felicitas dabat: praemia vincentium, nomen annorum: compensatio sola cui debebantur omnia. statum rei publicae Romanae viri fortis dextera tuebatur, fortunas omnium ac liberos civis consilia vindicabant: et tot magnis debitis sola erat huius retributio dignitatis, reperta in libertatis ornatum, inventa ad generale gaudium.

[1] By the judgment of the ancients what the consulship is is altogether given to be understood from this: since among the outstanding dignities of the world it alone merited to have palm-embroidered robes, which felicity gave—the prizes of victors, the name of the years—the sole compensation, to which all things were owed. The right hand of the brave man guarded the condition of the Roman commonwealth; the counsels of the citizen vindicated the fortunes of all and their children; and for so many great debts the sole retribution of this dignity was found for the adornment of liberty, devised for general joy.

[2] Per illam nimirum status imperii iugiter crevit, illam semper felix Roma suscepit. merito pridem genus habebatur imperii: merito supra omnes cives poterat, qui ab hoste patriam vindicabat. utilitates publicas sub aequitate disponens ius dicebat etiam capiti: sed tuto illi commissa est potestas necis, qui fuerat auctor salutis.

[2] Through it, to be sure, the status of the empire grew continually; ever-fortunate Rome always received it. deservedly long ago it was held a genus of imperium: deservedly he who was vindicating the fatherland from the enemy could stand above all citizens. arranging public utilities under equity, he pronounced ius even upon the head: but safely was the power of death entrusted to him who had been the author of safety.

[3] Hinc est quod etiam fasces atque secures tantae potestati praeceptae sunt inligari, ut, cum tardius solverentur, moram deliberationis acciperent, si de caede aut nece hominis aliquid censuissent: ita cum omnia eius traderentur arbitrio, ne insolesceret animo, consul dictus est a consulendo.

[3] Hence it is that even the fasces and axes were prescribed to be bound to so great a power, so that, when they were loosed more slowly, they might admit a delay of deliberation, if they had decreed anything concerning the slaughter or killing of a man: thus, although everything was handed over to his arbitrium, lest he grow insolent in spirit, he was called consul from consulting.

[4] Hinc tanta largitas profluebat, ut illa dextera, quae sanguinem copiose fuderat hostium, vitae auxilium civibus manaret irriguum. sic quos felices per bella fecerat, studio largitatis explebat. in argumentum etiam publicae gloriae solvebat famulos iugo servili, qui libertatem tantae dederat civitati.

[4] Hence such largess flowed forth, that that right hand, which had copiously shed the blood of enemies, let an irrigating aid of life stream to the citizens. Thus those whom he had made fortunate through wars he fulfilled by a zeal for largess. As evidence also of public glory he used to loose household servants from the servile yoke, he who had given freedom to so great a city.

[5] Sed nunc sumitis ista felicius, quando nos habemus labores consulum et vos gaudia dignitatum. palmatae siquidem vestrae nostrae probantur esse victoriae et prosperrimae condicionis eventu vos in pace ingenuitatem ceditis famulis, cum nos securitatem demus per bella Romanis. atque ideo per illam indictionem consulatus te decoramus insignibus.

[5] But now you assume these things more felicitously, since we have the labors of the consuls and you the joys of dignities. For indeed your palm‑adorned robes are approved to be of our victory, and by the event of a most prosperous condition you, in peace, cede freeborn‑status to your household servants, while we give security through wars to the Romans. And therefore through that indiction of the consulship we decorate you with the insignia.

[6] Pinge vastos umeros vario colora palmatae, validam manum victoriali scipione nobilita, lares proprios etiam calceis auratus egredere, sellam curulem pro sua magnitudine multis gradibus enisus ascende, ut in otio subiectus merearis, quod nos post maximos labores assumimus imperantes.

[6] Paint your vast shoulders, color the palmata with variegated hue, ennoble your strong hand with the victorial scepter, go forth, gilded even in your shoes, from your own Lares, having striven up many steps ascend the curule seat in keeping with its own magnitude, so that, as a subject in leisure, you may merit that which we, after the greatest labors, assume when we command.

[7] Rem victoriarum agitis, qui bella nescitis: nos iuvante deo regimus, nos consulimus et vestrum nomen annum designat. vicistis felicitate principes, qui et honores summos geritis et dominationis taedia non habetis. quapropter erige confidentiam mentis tuae: consules esse magnanimos decet.

[7] You conduct the business of victories, you who do not know wars: we, with God helping, rule; we take counsel; and your name designates the year. You have conquered the princes in felicity, you who both bear the highest honors and do not have the tedium of domination. Wherefore, raise up the confidence of your mind: it befits consuls to be magnanimous.

opes privatas non cogites, qui gratiam publicam donando habere decrevisti.

Do not think of private wealth, you who have decreed to have public favor by donating.

[8] Hinc est enim, quod alios iudices etiam non rogantes evehimus, consules autem sperantes tantummodo promovemus, ut soli ad has largitates veniatis, qui vos pares tantis expensis esse cognoscitis. alioquin onera essent potius, non honores, si supra vires aliquid inponeremus invitis. fruere igitur decenter optatis.

[8] For hence it is that we elevate other judges even when they are not asking, but consuls we promote only when they are merely hoping, so that only those may come to these largesses who recognize yourselves equal to such expenses. Otherwise they would be burdens rather than honors, if we were to impose anything beyond strength upon the unwilling. Therefore enjoy in a becoming manner the things desired.

hic est ambitus qui probatur. esto mundo clarus, tibi prosperrimus, tuis autem posteris feliciter imitandus.

This is the ambition which is approved. Be famous to the world, most prosperous for yourself, and to be happily imitated by your descendants.

II. FORMULA PATRICIATUS.

2. FORMULA OF THE PATRICIATE.

[1] Si antiquitatis ordinem perscrutemur origine dignitatum, patriciorum familia Iovi noscitur fuisse dicata, ut summi dei, sicut putavere, cultura locum primarium possideret. sed quia vos aliquid habere decebat eximium et nomen ipsum patribus magna se vicinitate iungebat, superstitione derelicta ad vestrum coetum optima condicione migravit, quia pontificalis laus conscientiae senatui recte poterat convenire.

[1] If we scrutinize the order of antiquity from the origin of dignities, the family of the patricians is known to have been dedicated to Jove, so that the cult of the highest god, as they supposed, might possess the primary place. But because it was becoming that you have something preeminent, and the very name allied itself to the fathers with great vicinity, superstition being abandoned it migrated to your assembly on the best condition, because the pontifical laud of conscience could rightly befit the senate.

[2] Sic ex augurali familia reges quoque legitis institutos, non iniuria, quia decuit a tali proposito venire qui publica poterat iura tractare. hinc est quod et honor ipse cinctus est, cum vacaret, nihil iurisdictionis habens et iudicantis cingulum non deponens. in quo felicitas perpetua nascitur, dum successoris ambitio non timetur: nam mox ut datus fuerit, in vitae tempus reliquum homini fit coaevus: ornatus individuus, cingulum fidele, quod nescit ante deserere quam de mundo homines contingat exire.

[2] Thus from the augural family you also read that even kings were instituted—not without justice—because it was fitting that one should come from such a purpose who could handle public laws. Hence it is that even the honor itself was girt, when it stood vacant, having nothing of jurisdiction and not laying down the judge’s belt. In this a perpetual felicity is born, while the ambition of a successor is not feared: for as soon as it has been given, it becomes coeval with the man for the remaining span of life—an indivisible ornament, a faithful belt, which does not know how to desert before it befalls men to go forth from the world.

[3] Credo ad similitudinem pontificatus, unde venerat, rem fuisse formatam: qui sacerdotium non deponunt, nisi cum vitae munera derelinquunt. additur quod leges tantam illis reverentiam detulerunt, ut in sacris positus, cum hoc fuerit honore praecinctus, paternae potestatis nexibus exuatur, nisi contra specialiter a principe caveatur. quod constat ratione probabili constitutum, ut qui amplissimum genium pretiosae libertatis acceperat, vilissimam condicionem cum subditis non haberet.

[3] I believe, in likeness to the pontificate whence it had come, the matter was shaped: they do not lay down the priesthood, unless when they relinquish the gifts of life. It is added that the laws have afforded them such great reverence that one placed in sacred things, when he is girded with this honor, is stripped of the bonds of paternal power, unless the contrary be specially provided by the prince. Which is understood to have been established by a probable reason, so that he who had received the most ample prerogative of precious liberty should not have a most base condition in common with his subjects.

[4] Praefectorios et aliarum dignitatum viros praecedit, uni tantum cedens fulgori, quem interdum etiam a nobis constat assumi. proinde necessario laudatam intellege dignitatem, ne aut nos parum dedisse videamur aut tu neglegentius tractes, si te aliquid mediocre suscepisse putaveris. quapropter ab illa indictione nostro munere sublevatus patriciatus culmen ascende, quod quidam iuridicorum a patribus dictum esse voluerunt, facturus omnia quae tantam reverentiam decent.

[4] He precedes the prefectorial men and the men of other dignities, yielding only to one splendor, which, as is agreed, is sometimes even assumed by us. Therefore necessarily understand the praised dignity, lest either we seem to have given too little, or you handle it more negligently, if you should think that you have undertaken something mediocre. Wherefore, from that indiction, lifted up by our munus, ascend the summit of the patriciate, which certain of the jurists have wished to be said as named from the fathers, about to do all things which befit so great reverence.

nam quamvis magna contulerit nostra clementia, habes adhuc quod expetas, si te probabiliter tractare contendas.

For although our clemency has conferred great things, you still have something to desire, if you strive to conduct yourself in a proper and creditable manner.

III. FORMULA PRAEFECTURAE PRAETORIO.

3. FORMULA OF THE PRAETORIAN PREFECTURE.

[1] Si honoris alicuius est origo laudabilis, si bonum initium sequentibus rebus potest dare praeconium, tali auctore praefectura praetoriana gloriatur, qui et mundo prudentissimus et divinitati maxime probatur acceptus. nam cum Pharao rex Aegyptius de periculo futurae famis inauditis somniis urgeretnr nec visionem tantam humanum posset revelare consilium, Ioseph vir beatus inventus est, qui et futura veraciter praediceret et periclitanti populo providentissime subveniret.

[1] If the origin of some honor is laudable, if a good beginning can give a praeconium to the things that follow, with such an author the Praetorian Prefecture glories—one who is most prudent for the world and is proved most acceptable to divinity. For when Pharaoh, the Egyptian king, was pressed by unheard-of dreams about the peril of a future famine, and no human counsel could unveil so great a vision, Joseph, a blessed man, was found, who both foretold the future truly and most providently came to the aid of the people in peril.

[2] Ipse primum huius dignitatis infulas consecravit: ipse carpentum reverendus ascendit: ad hoc gloriae culmen evectus, ut per sapientiam conferret populis quod praestare non potuerat potentia dominantis. ab illo namque patriarcha et nunc pater appellatur imperii: ipsum hodieque resonat vex praeconis, instruens iudicem, ne se patiatur esse dissimilem: merito, ut, cui tanta potestas potuit dari, videretur semper subtiliter ammoneri.

[2] He himself first consecrated the insignia of this dignity: he himself, to be revered, ascended the state carriage: raised to this summit of glory, in order that through wisdom he might confer upon the peoples what the power of the ruler had not been able to bestow. For from that patriarch it is that even now he is called father of the empire: and even today the voice of the herald resounds with that very title, instructing the judge not to allow himself to be dissimilar: deservedly, so that he to whom so great a power could be given might seem always to be subtly admonished.

[3] Quaedam enim huic dignitati et nobiscum iura communia sunt. exhibet enim sine praescriptione longinquos, magna quantitate multat errantes, fiscum pro sua deliberatione distribuit, evectiones simili potestate largitur, vacantia bona proscribit, delicta provinciarum iudicum punit, verbo sententiam dicit. quid est, quod non habeat commissum, cuius est vel ipse sermo iudicium?

[3] For certain rights are common to this dignity and to us as well. For it produces in court those far-off without the plea of long distance, fines the erring with a great amount, distributes the fisc according to its own deliberation, grants travel warrants (evections) with similar power, proscribes vacant goods, punishes the delicts of provincial judges, and with a word pronounces sentence. What is there that has not been committed to him, whose very speech is judgment?

paene est, ut leges possit condere, quando eius reverentia sine appellatione potest negotia terminare.

it is almost the case that he can establish laws, since his reverence can terminate affairs without appeal.

[4] Ingressus palatium nostra consuetudine frequenter adoratur et tale officium morem videtur solvere, quod alios potuit accusare. potestate igitur nulla dignitas est aequalis. vice sacra ubique iudicat.

[4] Having entered the palace, by our custom he is frequently adored, and such an office seems to absolve the custom which could have accused others. Therefore in power no dignity is equal. In sacred stead he judges everywhere.

nullus ei miles de fori sui auctoritate praescribit excepto officiali magistri militum: credo, ut vel illis aliquid antiquitas cederet, qui videbantur pro re publica bella tractare. curiales etiam verberat, qui appellati sunt legibus minor senatus.

No soldier claims precedence over him by the authority of his own forum, except the official of the Master of Soldiers: I believe, so that even to those men antiquity might yield something, who seemed to conduct wars for the republic. He even scourges the curials, who are called by the laws the lesser senate.

[5] In officio suo ius retinet singulare et talibus tantisque noscitur iubere, quos etiam provinciarum iudices non audeant in aliqua parte contemnere. officium plane geniatum, efficax, instructum et tota animi firmitate praevalidum, qui sic peragent iussa, ut nullis morentur dilationibus imperata. militia perfunctis tribunorum et notarionum honorem tribuit et milites suos illis exaequat, qui inter proceres mixti nostris conspectibus obsecundant.

[5] In his office he retains a singular right, and he is known to command such and so great men that even the judges of the provinces would not dare to contemn them in any part. An office plainly genius-endowed, effective, equipped, and very mighty with the whole firmness of spirit, whose members will thus carry through the orders that the things commanded are delayed by no postponements. To those who have completed their service in the soldiery it grants the honor of tribunes and notaries, and it makes its soldiers equal to those who, mingled among the nobles, attend upon our presences.

[6] Gratanter implemus quae ille constituit, cuius reverentia et nos ita constringimur, ut sine dubitatione faciamus quae illum decrevisse cognoscimus. non inmerito, quando palatium sua provisione sustentat, servientibus nobis procurat annonas, humanitates ipsis quoque iudicibus facit, legatos gentium voraces explet ordinationibus suis: et licet aliae dignitates habeant titulos praefinitos, ab ista paene totum geritur, quicquid in imperio nostro aequabili moderatione tractatur.

[6] We gladly fulfill what he has constituted, by whose reverence we too are so constrained that without hesitation we do what we know him to have decreed. Not undeservedly, since he sustains the palace by his own provision, procures rations for those serving us, renders courtesies even to the judges themselves, satisfies the ravenous envoys of the nations by his arrangements; and although other dignities have pre-defined titles, by this one almost the whole is conducted, whatever in our empire is handled with equable moderation.

[7] Hanc denique curarum omnium pulcherrimam molem, quod prosperum nobis, utile rei publicae sit, ab illa indictione tuis umeris decenter inponimus, quam tu et ingenii virtute sustineas et summa fide tractare contendas. quae quantum diversis sollicitudinibus constringitur, tanto magis laudes amplissimas dignitas haec triumphat.

[7] This, finally, the most beautiful mass of all cares—whatever may be prosperous for us and useful to the republic—we decently place upon your shoulders from that indiction, which you should both sustain by the virtue of your talent and strive to handle with supreme fidelity. Which, the more it is constrained by diverse anxieties, by so much the more does this dignity triumph in most ample praises.

[8] Et ideo tantum lumen gloriae sit actionibus vestris, ut et palatio nostro fulgeat et in provinciarum longinquitate reluceat. par tibi sit cum potestate prudentia: conscientiae tuae quadrifaria virtus assideat. tribunal tuum ideo tam excelsum factum esse noveris, ut locatus ibi nihil humile abiectumque cogitares.

[8] And therefore let so great a light of glory be in your actions, that it may shine in our palace and shine back in the remoteness of the provinces. Let prudence be equal to power in you: let a fourfold virtue sit beside your conscience. Know that your tribunal has for this reason been made so lofty, that, placed there, you would think nothing humble and abject.

considera quid debeas dicere, quod a tantis excipitur.

consider what you ought to say, since it is received by such great men.

[9] Monimenta publica talia contineant, quae se legisse nullus erubescat. praesul mirabilis partem non habet cum delictis, qui nisi aliquid egregium assidue fecerit, culpam vel otiosus incurrit. nam si praedictus auctor sanctissimus ille recolatur, quoddam sacerdotium est praefecturae praetorianae competenter agere dignitatem.

[9] Let public records contain such matters that no one need blush to have read them. An admirable prelate has no share with offenses; who, unless he has continually done something outstanding, incurs blame even by being idle. For if that aforementioned, most holy author be called to mind, to competently execute the dignity of the praetorian prefecture is a kind of priesthood.

IIII. FORMULA PRAEFECTURAE URBANAE.

4. FORMULA OF THE URBAN PREFECTURE.

[1] Cum de dignitate commissa laus semper iudicis aestimetur et potior habendus est quam sunt illi quibus praeesse cognoscitur, nemo amplius videtur erigi quam cui potuit Roma committi. grande est quidem procerem esse, sed multo grandius de proceribus iudicare. senatus ille mirabili opinione gloriosus probatur habere praesulem, quem mundus suspicit iura condentem: eoque fit ut illi utantur in senatu potestate perfecta, qui apud te trepidant dicere proprias causas.

[1] Since, concerning a committed dignity, praise is always assessed to the judge, and he must be held as more potent than those over whom he is known to preside, no one seems to be raised higher than the one to whom Rome could be committed. It is great indeed to be a magnate, but much grander to judge concerning magnates. That senate, glorious by marvelous opinion, is approved as having a president whom the world looks up to as establishing laws; and thus it comes about that they use in the senate a perfected power, who tremble before you to speak their own causes.

[2] Verum haec quoque modestia cognoscitur esse praedicanda, ut optent se legibus teneri, quae ab ipsis sciuntur potuisse constitui. quae res pro parte nobis absolute communis est: sed hac sola ratione discreti, quod alteri subdi non possumus, qui iudices nos habemus.

[2] But this modesty too is recognized as needing to be proclaimed: that they opt to be held by laws which are known to have been able to be constituted by themselves. This matter is, in part, absolutely common with us; but we are distinguished by this sole rationale, that we cannot be subjected to another, we who have ourselves as judges.

[3] Respice tot doctos viros et considera, quale sit his aliquid dicere nec erroris verecundiam formidare. de talibus disceptas, quos tibi cognoscis esse potiores. sic ergo locum tuum tracta, ut omnes te iudicem honoratae congregationis agnoscant.

[3] Look upon so many learned men and consider what it is to say anything to them and not dread the shame of error. You adjudicate concerning such men, whom you acknowledge to be your betters. Thus, therefore, conduct your office, so that all may recognize you as the judge of an honored congregation.

consides supra omnes scilicet consulares: sententiam primus dicis: et in illa Libertatis aula reverendus aspiceris, in qua commissos habere mundi primarios approbaris.

you sit above all, namely the consulars: you declare your sentence first: and in that Hall of Liberty you are looked upon as reverend, in which you are approved to have the primaries of the world committed to you.

[4] Quis iam de obscuro vitio cogitare possit, qui se inter tot morum lumina esse cognoscit? vis odium non recipere? studium a te gratificationis exclude.

[4] Who now can think about an obscure vice, who recognizes himself to be among so many lights of morals? Do you wish not to receive hatred? Exclude from yourself the zeal of gratification.

publicum amorem necesse est habeas, si secretius nil promittas. erit nimirum magnum et singulare praeconium, si iudices non accipiant, ubi sunt qui multum dare contendant.

it is necessary that you have public love, if you promise nothing more secretly. it will surely be a great and singular commendation, if judges do not accept, where there are those who vie to give much.

[5] Dicioni tuae non solum Roma commissa est, quamvis in illa contineantur universa, verum etiam intra centesimum potestatem te protendere antiqua iura voluerunt, ne tantae civitatis iudicem muralis agger includeret, cum Roma omnia possideret. tu etiam ex designatis lege provinciis ab appellatione cognoscis.

[5] To your dominion not only Rome has been committed—although in her all things are contained—but even within the hundredth milestone the ancient laws wished your power to extend, lest the mural rampart should confine the judge of so great a city, since Rome possessed everything. You also take cognizance on appeal from the provinces designated by law.

[6] Advocati tibi militant eruditi, quando in illa patria difficile non est oratores implere, ubi magistros eloquentiae contigit semper audire. carpento veheris per nobilem plebem, publica te vota comitantur, favores gratissimi consona tecum voce procedunt. bene age, quia te veniente licet populis et tacere.

[6] Erudite advocates serve as your soldiers, since in that fatherland it is not difficult to fill with orators, where it has always befallen to hear masters of eloquence. You are borne in a carriage through the noble populace, public vows accompany you, most grateful favors proceed with you with a consonant voice. Do well, since, with you arriving, it is even permitted to the peoples to be silent.

habes copiose, unde tibi gratiam tantae civitatis adquiras, si merces diversae sub nulla venalitate vendantur, si exhibitio salubriter accensa thermarum rapinarum ardoribus non tepescat, si spectaculum, quod praebetur voluptati, non sit causa litigii. suaviter enim cogit gratum esse populum, quisquis in certaminibus partium declinat iniustum.

you have abundantly whence you may acquire the favor of so great a city, if diverse merchandises are sold under no venality, if the provision, healthfully kindled, of the baths does not grow tepid by the ardors of rapine, if the spectacle, which is provided for pleasure, is not a cause of litigation. For he sweetly compels the people to be grateful, whoever in the contests of parties declines what is unjust.

[7] Tanta enim vis est gloriosae veritatis, ut etiam in rebus scaenicis aequitas desideretur. ammonitionum igitur ordine decurso per indictionem illam habitu te togatae dignitatis ornamus, ut indutus veste Romulea iura debeas adfectare Romana. nam si isti dignitati par fueris, nihil est quod a nobis minime consequaris.

[7] For so great is the force of glorious truth that even in scenic matters equity is desired. Therefore, with the order of admonitions run through, by that indiction we adorn you with the habit of toga-clad dignity, so that, clad in the Romulean garment, you ought to aspire to Roman laws. For if you shall be equal to that dignity, there is nothing that you will not obtain from us.

ad omnia enim tali suffragio eris nihilominus dignus, si actionem tuam laudet senatus. perfecta enim rei fides est, ubi consentanei testes probantur esse summates.

For in all things you will nonetheless be worthy by such suffrage, if the Senate praises your action. For the trustworthiness of the matter is perfected, where consentaneous witnesses are proved to be magnates.

V. FORMULA QUAESTURAE.

5. FORMULA OF THE QUAESTORSHIP.

[1] Si tantum clarae sunt dignitates quantum nostris aspectibus perfruuntur, si praesentia frequens prodit dominantis affectum, nullus ita iudicum potest esse gloriosus quam ille qui est in cogitationum nostrarum participatione susceptus. aliis enim pecuniae publicae committimus procurationem, aliis causas concedimus audiendas, aliis patrimonii nostri iura delegamus: quaesturam toto corde recipimus, quam nostrae linguae vocem esse censemus.

[1] If dignities are only as illustrious as they are enjoyed by our gaze, if frequent presence betrays the affection of the one ruling, no one of the judges can be so glorious as he who has been received into the participation of our thoughts. For to some we commit the procuration of public money, to others we grant causes to be heard, to others we delegate the rights of our patrimony: the quaestorship we receive with our whole heart, which we deem to be the voice of our very tongue.

[2] Haec nostris cogitationibus necessario familiariter applicatur, ut proprie dicere possit quod nos sentire cognoscit: arbitrium suae voluntatis deponit et ita mentis nostrae velle suscipit, ut a nobis magis putetur exisse quod loquitur. o quam arduum est subiectum verba dominantis assumere, loqui posse quod nostrum credatur et provecti in publicum decorem gloriosam facere falsitatem!

[2] This is necessarily and familiarly applied to our thoughts, so that it can properly say what it knows that we feel: it lays down the arbitrium of its own will and so takes up the will of our mind, that what it speaks is thought rather to have gone forth from us. O how arduous it is for the subject to assume the words of the ruler, to be able to speak what is believed to be ours, and, promoted into public decorum, to make a glorious falsity!

[3] Considerate quid ponderis habeatis pariter et decoris. si quid dubitamus, a quaestore requirimus, qui est thesaurus famae publicae, armarium legum, paratus semper ad subitum et, ut ait Tullius magister eloquentiae, nihil praestabilius videtur quam posse dicendo tenere hominum mentes, allicere voluntates, impellere quo velit, unde autem velit, deducere. nam si oratoris est proprium graviter et ornate dicere, ut possit animos iudicum commovere, quanto facundior debet esse, qui ore principis populos noscitur ammonere, ut recta diligant, perversa contemnant, bonos sine fine laudent, pessimos vehementer accusent?

[3] Consider what weight and what decorum you equally possess. If we are in doubt about anything, we inquire of the quaestor, who is the treasury of public renown, the repository of laws, ever ready for the sudden—and, as Tullius the master of eloquence says, nothing seems more pre-eminent than to be able, by speaking, to hold the minds of men, allure their wills, impel them where he wills, and from where he wills, lead them away. For if it is the proper function of the orator to speak gravely and ornately, so that he can move the spirits of the judges, how much more eloquent ought he to be who is known, by the mouth of the prince, to admonish peoples: that they may love what is straight, despise what is perverse, praise the good without end, and vehemently accuse the worst?

ut paene feriata sit districtio, ubi praevalet eloquentiae fortitudo. sit imitator prudentissimus antiquorum, mores et alienos corrigat et suos debita integritate custodiat.

so that coercion may be almost on holiday, where the fortitude of eloquence prevails. let him be a most prudent imitator of the ancients; let him correct the morals of others and guard his own with due integrity.

[4] Talem denique oportet esse quaestorem, qualem portare principis decet imaginem. nam si nos, ut assolet, causam gestis audire contingat, quae auctoritas erit linguae, quae sub oculis regalem genium possit implere? adesse debet scientia iuris, cautela sermonis, ut nemo debeat reprehendere quod principem constiterit censuisse.

[4] Finally, the quaestor ought to be such a man as befits one to bear the image of the prince. For if it befalls us, as is accustomed, to hear a case by the public records, what authority will there be in the tongue that can, under the eyes, embody the royal spirit? Knowledge of law should be present, and caution in speech, so that no one should have cause to reprehend what it has been established that the prince has judged.

opus erit praeterea firmitas animi, ut a iustitiae tramite nullis muneribus, nullis terroribus auferatur.

there will be need furthermore for firmness of spirit, so that from the path of justice he be removed by no gifts, by no terrors.

[5] Nam pro aequitate servanda et nobis patimur contradici, cui etiam oportet oboediri. sed vide ut tantum doctrinae deferas, quatenus probabiliter omnia perquisitus exponas. aliae quippe dignitates assessorum solacia quaerant: tua vero dignitas principi consilia sumministrat.

[5] For the sake of preserving equity we too allow ourselves to be contradicted, which must also be obeyed. But see that you defer to doctrine only so far as, after thorough perquisition, you set forth everything in a probable manner. For other dignities may seek the solace of assessors; but your dignity supplies counsels to the prince.

atque ideo prudentiae vel eloquentiae tuae fama provocati quaesturam tibi, gloriam litterarum, civilitatis templum, genetricem omnium dignitatum, continentiae domicilium, virtutum omnium sedem, per illam indictionem deo praestante concedimus, ut sic agas, quemadmodum te parem rebus praedictis esse contendas.

and therefore, provoked by the fame of your prudence or eloquence, we grant to you the quaestorship, the glory of letters, the temple of civility, the mother of all dignities, the domicile of continence, the seat of all virtues, during that Indiction, God providing, so that you may act thus, in such manner as you strive to be a peer to the aforesaid things.

[6] Ad te enim provinciae sua vota transmittunt: a te senatus iuris quaerit auxilium: a te docti probantur expetere quod noverunt, et necesse tibi est omnibus sufficere, quantos a nobis contigerit legum remedia postulare. sed cum haec omnia feceris, nullis elationibus efferaris, nulla mordearis invidia, alienis calamitatibus non laeteris, quia quod odiosum est principi, non potest convenire quaestori. exerce potestatem principis condicione subiecti.

[6] For to you the provinces transmit their petitions: from you the senate seeks the aid of law: from you the learned are proved to seek what they know; and it is necessary for you to suffice for all, however many may happen to request from us the remedies of the laws. But when you have done all these things, be carried away by no elations, be bitten by no envy, do not rejoice in others’ calamities, because what is odious to the prince cannot befit the quaestor. Exercise the power of the prince under the condition of a subject.

sic ore nostro glorificatus eloquere, ut te tamen rationem credas nobis iudicibus redditurum, ubi aut culpabilis vicissitudinem recipit aut boni propositi gloriam laudatus adquirit.

thus, glorified by our voice, speak forth, yet believe that you will render an account to us as judges, where either the culpable receives recompense, or the lauded acquires the glory of good purpose.

VI. FORMULA MAGISTERIAE DIGNITATIS.

6. FORMULA OF MAGISTERIAL DIGNITY.

[1] Reverendum honorem sumit, quisquis magistri nomen acceperit, quia hoc vocabulum semper de peritia venit et in nomine cognoscitur, quid sit de moribus aestimandum. ad eum nimirum palatii pertinet disciplina: ipse insolentium scholarum mores procellosos moderationis suae prospero disserenat. tam multi ordines sine confusione aliqua componuntur et ipse sustinet onus omnium, quod habet turba discretum.

[1] A reverend honor is assumed by whoever has received the name of master, because this term always comes from expertise, and from the name it is recognized what ought to be judged concerning morals. Assuredly, the discipline of the palace pertains to him: he himself, by the fair weather of his own moderation, makes serene the tempestuous manners of insolent schools. So many orders are composed without any confusion, and he himself sustains the burden of all, which the throng holds in discrete parts.

sic nominis sui gravitate perfunctus ornat actibus principatum.

thus, having discharged the gravity of his name, he adorns the principate by his deeds.

[2] Per eum senator veniens nostris praesentatur obtutibus: ammonet trepidum, componit loquentem, sua quin etiam verba solet inserere, ut nos decenter omnia debeamus audire. aspectus regii haud irritus promissor, collocutionis nostrae gloriosus donator, aulici consistorii quasi quidam lucifer: nam sicut ille venturum diem promittit, sic iste desiderantibus vultus nostrae serenitatis attribuit. causarum praeterea maximum pondus in eius audientiae sinibus optima securitate reponimus, ut eius curis fidelibus sublevati utilitatibus publicis vivacius occupemur.

[2] Through him a senator, coming, is presented to our gaze: he admonishes the trembling one, composes the speaker, and is even accustomed to insert his own words, so that we may be bound to hear all things becomingly. Not an empty promiser of the royal sight, a glorious donor of our collocution, a sort of light-bringer of the court consistory: for just as that one promises the coming day, so this one assigns to those who desire it the countenance of our Serenity. Moreover, we lay the greatest weight of causes in the bosom of his audience with the best security, so that, relieved by his faithful cares, we may be more vigorously occupied with public advantages.

[3] Veredorum quin etiam opportunam velocitatem, quorum status semper in cursu est, diligentiae suae districtione custodit, ut sollicitudines nostras, quas consilio iuvat, beneficio celeritatis expediat.

[3] He even, by the strictness of his diligence, safeguards the opportune velocity of the post-horses, whose condition is ever in course, so that our solicitudes, which he aids by counsel, he may expedite by the benefit of celerity.

[4] Per eum exteris gentibus ad laudem rei publicae nostrae ordinatur humanitas et nolentes redeunt, quos maerentes exceperit. per eum quippe nobis legatorum quamvis festinantium praenuntiatur adventus: per eum nominis nostri destinatur evectio et isti principaliter creditur, quod tam necessarium esse sentitur.

[4] Through him, to foreign peoples, humanity is ordered to the praise of our commonwealth, and those whom he received grieving return unwilling. through him indeed the arrival of legates, however much they hasten, is foreannounced to us; through him the imperial post-warrant in our name is designated, and to this man above all is entrusted that which is felt to be so necessary.

[5] His etiam laboribus aestimatis potestatem maximam huic decrevit antiquitas, ut nemo iudicum per provincias fasces assumeret, nisi hoc et ipse fieri decrevisset. subdidit eius arbitrio aliena iudicia, ut ad ipsum rediret quod alter visus est praestitisse. molestias quidem non habet exigendae pecuniae, sed late bono fruitur potestatis indeptae, credo, ut ex diversis titulis defloraretur dignitas ad levamen principis instituta.

[5] With these labors also assessed, antiquity decreed to him the greatest power, such that none of the judges throughout the provinces might assume the fasces, unless he himself had also decreed that this be done. It subjected others’ judgments to his discretion, so that what another seemed to have performed might return to him. He indeed does not have the annoyances of money to be exacted, but widely enjoys the good of a power obtained, I believe, so that from diverse titles the dignity instituted for the alleviation of the prince might be culled.

[6] Peraequatores etiam victualium rerum in urbe regia propria voluntate constituit et tam necessariae rei iudicem facit. ipse enim gaudium populis, ipse nostris temporibus praestat ornatum, quando tales viros copiae publicae praeficit, ut plebs querula seditionem nesciat habere satiata.

[6] He also establishes, by his own will, equalizers of victual goods in the royal city and makes a judge for a matter so necessary. For he himself provides joy to the peoples, he himself furnishes ornament to our times, when he sets such men over the public supply, so that the querulous plebs, once satiated, knows not to have sedition.

[7] Officium vero eius tanta genii praerogativa decoratur, ut militiae perfunctus muneribus ornetur nomine principatus miroque modo inter praetorianas cohortes et urbanae praefecturae milites videantur invenisse primatum, a quibus tibi humile solvebatur obsequium. sic in favore magni honoris iniustitia quaedam a legibus venit, dum alienis excubiis praeponitur, qui alibi militasse declaratur.

[7] But his office is adorned by so great a prerogative of genius that, having discharged the duties of military service, he is honored with the title of Princeps; and in a wondrous way they seem to have found primacy among the praetorian cohorts and the soldiers of the Urban Prefecture, by whom humble obsequy used to be paid to you. Thus, in the favor of great honor, a certain injustice comes from the laws, while he is set over others’ watches, who is declared to have served as a soldier elsewhere.

[8] Adiutor etiam magistri nostris praesentatur obtutibus, ut vicaria sorte beneficii nos eligamus eius praesidium qui nobis praestat fidele solacium. hanc igitur dignitatem, tot titulis claram, tot insignibus opulentam, per indictionem illam gubernandam tibi congrua gravitate committimus, ut omnia quae gesseris magister fecisse videaris: quia nihil moribus residuum relinquitur, si, quod absit, a tanta maturitate peccetur.

[8] The assistant also of the Master is presented to our gaze, so that, by a vicarious lot of benefice, we may choose the protection of him who affords to us faithful solace. Therefore this dignity, renowned by so many titles, opulent in so many insignia, to be governed through that indiction, we commit to you with fitting gravity, so that all the things which you will have carried out may seem to have been done by the Master: because nothing is left remaining to morals, if—far be it!—there be sinning against such great maturity.

VII. FORMULA COMITIVAE SACRARUM LARGITIONUM.

7. FORMULA OF THE COUNTSHIP OF THE SACRED LARGESSES.

[1] Grata sunt omnino nomina quae designant protinus actiones, quando tota ambiguitas audienti tollitur, ubi in vocabulo concluditur quid geratur. donis enim praesidere regalibus comitivam sacrarum largitionum indicia rerum verba testantur. quod vere decorum, vere fuit omnimodis exquisitum in donorum regalium parte sequestratam facere dignitatem et alterius honorem dicere, dum nos constet dona conferre.

[1] Names that designate actions straightway are altogether welcome, when all ambiguity is taken away for the hearer, where in the vocable is concluded what is being done. For the words attest by the indicia of the facts that the Countship of the Sacred Largesses presides over the royal gifts. Which was truly decorous, truly in every way exquisitely chosen, to make a dignity sequestered in the department of royal gifts and to call it the honor of another, while it is evident that we are the ones who confer the gifts.

actus innocens, pietatis officium illud semper ingerere, unde se fama principis possit augere.

an innocent act: to be always pressing that office of piety, whence the fame of the prince can augment itself.

[2] Regalibus magna profecto felicitas militare donis et dignitatem habere de publica largitate. alii iudices optemperant residuis virtutibus regnatoris: haec sola est, quae tantummodo serviat ad momenta pietatis. nihil enim per ipsam districtum geritur, nil severum forte censetur, sed tunc obsequitur, quando pro nobis vota funduntur.

[2] Great indeed is the felicity to serve under the regal gifts and to hold dignity from public largess. Other judges obey the remaining virtues of the ruler: this alone is that which serves only for the moments of piety. For nothing strict is transacted through it, nothing severe, perhaps, is adjudged; but it yields compliance then, when vows are poured forth on our behalf.

supplicum per te fortunas erigimus, kal. Ianuariis affatim dona largimur et laetitia publica militia tua est.

through you we raise up the fortunes of supplicants, on the Kalends of January we amply bestow donatives, and your service is the public joy.

[3] Verum hanc liberalitatem nostram alio decoras obsequio, ut figura vultus nostri metallis usualibus inprimatur, monetamque facis de nostris temporibus futura saecula commonere. o magna inventa prudentium! o laudabilia instituta malorum!

[3] But you adorn this our liberality with another service, namely that the figure of our visage be imprinted on the customary metals, and you make coinage to admonish future ages about our times. O great inventions of the prudent! O praiseworthy institutions of the wicked!

ut et imago principum subiectos videretur pascere per commercium, quorum consilia invigilare non desinunt pro salute cunctorum.

so that even the image of the princes would seem to feed the subjects through commerce, the counsels of whom do not cease to keep vigil for the safety of all.

[4] Sed huic, ut ita dixerim, munerariae dignitati praeconem largitatis nostrae, publicae felicitatis indicium, locum quoque primiceriatus adiungimus, ut per te demus honores, per quem et nostrae pecuniae conferimus largitates: merito, quando et simili gratia utraque praestantur et ab uno debuerunt iudice geri, quae parili videntur laude coniungi.

[4] But to this, so to speak, munerary dignity we add the herald of our largess, an indication of public felicity, and also the place of the primiceriat, so that through you we may bestow honors, through whom we also confer the largesses of our money: deservedly, since both are rendered with similar favor and ought to be managed by one judge, things which seem to be conjoined with equal praise.

[5] Parum est autem, quod provinciarum iudices tuae subiacent dignitati: ipsis quoque proceribus chartarum confirmas, dum perfectum non creditur nisi a te fuerit pro sollemnitate completum.

[5] It is too little, moreover, that the judges of the provinces lie subjacent to your dignity: you also give confirmation to the very grandees of the charters, since a thing is not believed perfect unless it has been completed by you with due solemnity.

[6] Vestis quoque sacra tibi antiquitus noscitur fuisse commissa, ne quid quod ad splendorem regium pertinet tuis minus ordinationibus oboediret.

[6] The sacred vestment also is known from antiquity to have been entrusted to you, lest anything that pertains to regal splendor be less obedient to your ordinances.

[7] Curas quoque litorum adventicia lucri provisione committis. negotiatores, quos humanae vitae constat necessarios, huic potestati manifestum est esse subiectos. nam quicquid in vestibus, quicquid in aere, quicquid in argento, quicquid in gemmis ambitio humana potest habere pretiosum, tuis ordinationibus obsecundant et ad iudicium tuum confluunt qui de extremis mundi partibus advenerunt.

[7] You also commit the cares of the shores, with a provision for adventitious profit. The merchants, who are established as necessary to human life, are manifestly subject to this power. For whatever in garments, whatever in bronze, whatever in silver, whatever in gems human ambition can hold as precious, complies with your ordinances; and to your judgment there flock those who have arrived from the farthest parts of the world.

[8] Salis quoque commercium inter vestes sericas et pretiosissimam margaritam non inepte tibi deputavit antiquitas, ut sapientiam tuam evidenter ostenderet, cui talis species deputata serviret.

[8] Antiquity also not ineptly deputed to you the commerce of salt, alongside seric garments and the most precious pearl, so as to show your wisdom evidently, to which such an assigned species would be of service.

[9] Quapropter per illam indictionem comitivae sacrarum et primiceriatus tibi conferimus dignitates, ut multis laudibus decorari possis, qui honorum numerositate praecingeris. utere igitur sollemniter titulis tuis et si quid tibi de antiquo privilegio usus abstulit, plurima certe quae vindicare debeas dereliquit, quando duarum dignitatum gloriosa quidem cura, sed et laboriosa custodia est, quae tibi copiosum fructum decoris afferunt, si probis moribus excoluntur.

[9] Wherefore, by that indiction we confer upon you the dignities of the countship of the Sacred and of the primicerate, so that you may be adorned with many praises, you who are girded with a multitude of honors. Use, therefore, your titles solemnly; and if usage has taken from you anything of ancient privilege, it has certainly left very many things which you ought to vindicate, since the charge of two dignities is indeed glorious, but also a toilsome guardianship, which bring you abundant fruit of honor, if they are cultivated by upright morals.

VIII. FORMULA COMITIVAE PRIVATARUM.

8. FORMULA OF THE COUNTSHIP OF THE PRIVATE ESTATES.

[1] Comitiva privatarum, sicut nominis ipsius sentitur insonare vocabulum, per rationalium curam quondam principum privatam fertur gubernasse substantiam. et quia iudicis fastigium exercere non poterat inter homines extremis condicionibus inclinatos, alios quoque titulos provida deliberatione suscepit, ne dignitas Latialis causam tantum modo videretur habere cum famulis, sed actibus urbanis tunc se felicius occupavit, postquam agrestium causas decenter amisit.

[1] The Countship of the Privatae, as the very name itself is felt to sound forth, is reported to have governed, through the care of the rationals, the private substance of former emperors. And because it could not exercise the eminence of a judge among men inclined to the lowest conditions, by provident deliberation it also took up other titles, lest the Latial dignity should seem to have a case only with household servants; but it then more happily occupied itself with urban acts, after it decently relinquished the causes of rustics.

[2] Quid enim prius facerent inter servos iura publica, qui personam legibus non habebant? non ibi advocatus aderat, non se partes sollemni actione pulsabant; erat secretarium impolita seditione confusum et appellabatur abusive iudicium, ubi non allegabantur a partibus dicta prudentium. utitur nunc dignitas liberorum causis et legitimus praesul veraciter habetur, quando de ingenuorum fortunis disceptare posse sentitur.

[2] For what, in the first place, could public laws accomplish among slaves, who had no persona before the laws? There the advocate was not present, nor did the parties assail one another with a solemn action; the secretarium was thrown into confusion by uncouth sedition, and it was abusively called a “court,” where the dicta of the prudent (jurists) were not alleged by the parties. The dignity now deals with the causes of the freeborn, and a legitimate presiding magistrate is truly held, since it is perceived to be able to adjudicate concerning the fortunes of the freeborn.

[3] Primum tibi contra nefarias libidines et humani generis improbos appetitus quasi parenti publico decreta custodia est, ne quis se probrosa commixtione pollueret, dum vicino sanguini reverentiam non haberet. gravitas enim publica proximitatis sanctitatem et coniunctionis gratiam habita aestimatione discrevit, quia longe aliud debetur proximitatis naturae quam corporali possumus indulgere licentiae. contra hos eligeris unicus et continens inquisitor, ut, dum talia probra persequeris, consequaris praeconia castitatis.

[3] First for you, against nefarious lusts and the depraved appetites of the human race, as a public parent a decreed guardianship has been appointed, lest anyone defile himself by a shameful commixture, while he held no reverence for kindred blood. For public gravity, an estimation having been held, has distinguished the sanctity of proximity and the grace of conjunction, because something far different is owed to the nature of proximity than the bodily license we are able to indulge. Against these you are chosen as the unique and continent inquisitor, so that, while you prosecute such disgraces, you may attain the proclamations of chastity.

[4] Defunctorum quin etiam sacram quietem aequabilia iura tuae conscientiae commiserunt, ne quis vestita marmoribus sepulcra nudaret, ne quis columnarum decorem inreligiosa temeritate praesumeret, ne quis cineres alienos aut longinquitate temporis aut voraci flamma consumptos scelerata perscrutatione detegeret, ne corpus, quod semel reliquerat molestias mundanas, humanas iterum pateretur insidias. nam etsi cadavera furta non sentiunt, ab omni pietate alienus esse dinoscitur, qui aliquid mortuis abrogasse monstratur. vide quae tibi commissa sunt: castitas viventium et securitas mortuorum.

[4] Moreover, equitable laws have committed to your conscience the sacred quiet of the deceased, lest anyone strip bare sepulchers clothed with marbles, lest anyone, with irreligious temerity, presume upon the adornment of columns, lest anyone, by wicked scrutiny, uncover another’s ashes consumed either by the longness of time or by a voracious flame, lest the body, which once had left behind worldly annoyances, should again suffer human ambushes. For although corpses do not feel thefts, he is discerned to be alien from all piety who is shown to have abrogated anything from the dead. See what has been entrusted to you: the chastity of the living and the security of the dead.

[5] Habes quoque per provincias de perpetuario iure tributorum non minimam quantitatem. canonicarios dirigis, possessores ammones, et cum aliis iudicibus non modica iura partiris. caduca bona non sinis esse vacantia.

[5] You also have throughout the provinces no small quantity from the perpetual right of tributes. You dispatch the canonicarii, you admonish the possessors, and together with the other judges you apportion no small dues. You do not allow caducal goods to be left vacant.

ita quod usurpator potuit invadere, tu fiscum nostrum facis iustis compendiis optinere. proximos defunctorum nobis legaliter anteponis, quia in hoc casu principis persona post omnes est, sed hinc optamus non adquirere, dummodo sint qui relicta debeant possidere.

thus what a usurper could have invaded, you make our fisc obtain by just gains. you legally set the next-of-kin of the deceased before us, because in this case the person of the prince is after all others; but from this source we desire not to acquire, provided there are those who ought to possess the bequests.

[6] Repositivae quoque pecuniae, quae longa vetustate competentes dominos amiserunt, inquisitione tua nostris applicantur aerariis, ut qui sua cunctos patimur possidere, aliena nobis debeant libenter offerre. sine damno siquidem inventa perdit, qui propria non amittit.

[6] Likewise the monies placed in deposit, which through long antiquity have lost their competent owners, by your inquisition are applied to our treasuries, so that we, who suffer all to possess their own, should have alien goods willingly offered to us. For indeed he loses found things without damage, who does not lose his own.

[7] Proinde, quod felicibus applicetur auspiciis, per indictionem illam comitivae privatarum te honore decoramus, quam leges praefectis quoque parem esse decreverunt: est enim et ipsa aulica potestas palatio nostro iure reverenda, quam tu facies ultra terminos suos crescere, si susceptam continenter egeris dignitatem.

[7] Accordingly, that it may be attached to happy auspices, by that indiction we adorn you with the honor of the Countship of the Privatae, which the laws have decreed to be equal even to the Prefects: for it too is a courtly power, by right to be revered by our palace, which you will cause to grow beyond its own boundaries, if you shall conduct the assumed dignity with continence.

VIIII. FORMULA COMITIVAE PATRIMONII.

9. FORMULA OF THE COMITIVA OF THE PATRIMONY.

[1] Antiquae consuetudinis ratio persuadet chartis nostris illos imbuere, qui longe positi transmissas accipiunt dignitates, ut quos non poteramus praesentes instruere, lectio probabilis commoneret. sed te, quem ad patrimonii nostri curas regalis defloravit electio, non destinatis praeceptionibus instruimus quam usu serenissimae collocutionis erudimus. confabulationes siquidem nostrae erunt tibi instrumenta iustitiae, quando illud gratum nobis esse perspexeris, quod et divinis potest convenire mandatis.

[1] The rationale of ancient custom persuades us to imbue with our papers those who, set far away, receive transmitted dignities, so that those whom we could not instruct in person a commendable reading might admonish. But you, whom the royal election has plucked for the cares of our patrimony, we do not so much instruct with set precepts as we educate by the practice of most serene colloquy. For our confabulations will be for you instruments of justice, when you shall have perceived that that is pleasing to us which can also be congruent with divine mandates.

[2] Patrimonium siquidem nostrum pro sublevandis privatorum fortunis tibi credimus, non premendis. nam si tranquillitatis nostrae velis considerare rationem, quoddam regiae domus famulis praeiudicium humilitatis imponis. proprias quippe utilitates improbus dominus quoquo modo nititur vindicare: ceterum qui bonae famae studere cognoscitur, suo semper iudicio plus gravatur.

[2] Indeed we entrust our patrimony to you for the uplifting of private persons’ fortunes, not for pressing them down. For if you are willing to consider the rationale of our tranquillity, you impose upon the servants of the royal house a certain precedent of humility. For a wicked master strives to vindicate his own advantages in whatever way; but he who is known to strive for good fame is always more burdened by his own judgment.

insolens libertati genus est rusticorum, qui adeo sibi putant licere voluntaria, quoniam ad nostram dicuntur pertinere substantiam. esto igitur illis cum erecta potestate moderatus. temperamentum simul damus, cui posse concedimus.

An insolent sort in respect to liberty is the class of rustics, who to such a degree think that voluntary acts are permitted to themselves, since they are said to pertain to our substance (estate). Be, therefore, toward them moderate with an upright authority. At the same time we give a tempering to him to whom we grant the power.

[3] Considera, suscepta dignitas quo debeat splendore tractari, per quam supra ceteros iudices familiaritatem principis habere meruisti. nam sicut sol ortus corporum colores fugata nocte detegit, ita se morum tuorum qualitas assidue viso principe non celabit. mens tua et oculis nostris patebit et auribus.

[3] Consider how the assumed dignity ought to be treated with what splendor, through which you have merited to have the familiarity of the prince above the other judges. For just as the risen sun, with the night put to flight, uncovers the colors of bodies, so the quality of your mores, with the prince continually seeing you, will not hide itself. Your mind will lie open both to our eyes and to our ears.

in vultu et in voce cognoscimus servientium mores. si facies tranquilla, si vox moderata suggesserit, credimus esse probatissimas causas: quicquid enim turbulenter dicitur, iustitiam non putamus. quapropter pensabit loqui tuum dominantis examen, quando nequeunt proprias tegere voluntates, qui suos possunt proferre sermones.

in the countenance and in the voice we recognize the mores of those serving. If a tranquil face, if a moderate voice suggests, we believe the causes to be most approved; for whatever is said turbulently, we do not deem to be justice. Wherefore the ruler’s assay will weigh your speaking, since they cannot cover their own volitions who can proffer their own discourses.

[4] Speculum siquidem cordis hominum verba sunt, dum illud moribus placere creditur, quod ipse sibi ad agendum legisse monstratur. superbus quin etiam varicatis gressibus patet: iracundus luminum fervore declaratur: subdolus terrenum semper amat aspectum: leves inconstantia prodit oculorum: avarus obuncis unguibus explanatur. et ideo ad quas provecti estis, studete virtutibus, quia nemo potest principem fallere, qui etiam rerum naturalium causas in vobis optime probatur inquirere.

[4] For the words are the mirror of the hearts of men, since that is believed to be pleasing to one’s mores which he shows himself to have chosen for himself as a rule for acting. The proud man, moreover, is laid open by a straddling gait; the irascible is declared by the fervor of the eyes; the sly loves always an earthly, downcast look; the flighty are betrayed by the inconstancy of their eyes; the avaricious man is made plain by hooked fingernails. And therefore, be zealous for the virtues to which you have been advanced, because no one can deceive the prince, who is even proved to inquire most excellently into the causes of natural things in you.

[5] Quapropter ad comitivam patrimonii nostri te per indictionem illam deo iuvante promovemus, ut inavarum iudicem palatia nostra testentur, quem nos iudicavimus esse promovendum. quid enim maius cupias quam si te linguas nobilium laudare cognoscas? alibi forte iudices formidentur iniusti: hic ubi remedium praesens petitur, redempta sententia non timetur.

[5] Wherefore to the countship of our patrimony we promote you through that indiction, God helping, so that our palaces may testify you an un-avaricious judge, whom we have judged to be promotable. For what greater thing could you desire than if you know that the tongues of nobles praise you? Elsewhere perhaps judges are dreaded as unjust: here, where present remedy is sought, a redeemed sentence is not feared.

querimonias possessorum sine venali protractione discinge. omne siquidem iustum celeritatis commodo transit ad beneficium et quod debito redditur, tali gratia munus putatur.

Disencumber the complaints of the possessors without venal protraction. For every just matter, by the advantage of celerity, passes into a benefit; and what is rendered as a due, by such grace is considered a gift.

[6] Possessiones nostrae vel quia sunt immobiles non egrediantur terminos constitutos, ne condicione contraria quod non potest moveri, malis moribus contingat extendi. trade etiam militibus tuis quam sectari delegeris animi castitatem, quoniam ille iustus potest dici, sub quo non probatur excedi. utere igitur auctore deo concesso tibi feliciter privilegio dignitatis.

[6] Our possessions, since they are immovables, must not go beyond the established boundaries, lest by a contrary condition that which cannot be moved should, by evil customs, happen to be extended. Hand down also to your soldiers the chastity of mind which you have chosen to pursue, since he can be called just, under whom no overstepping is proven. Use, therefore, with God as author, the privilege of dignity happily granted to you.

incitet te ad bonorum desiderium saepissime quod videris, quia in his quae feceris iudex et testis ero.

Let that which you will have seen very often incite you to the desire of good things, since in those things which you shall have done I shall be judge and witness.

[7] Nam et si epulas nostras sollicita ordinatione disponas, non solum nostro palatio clarus, sed et gentibus necesse est reddaris eximius. legati enim paene ex tota orbis parte venientes cum nostris coeperint interesse conviviis, ammirantur copiose repertum, quod in patria sua norunt esse rarissimum. stupent etiam abundantiam unius mensae tantas servientium turbas posse satiare, ut iudicent consumpta recrescere, unde tantae copiae probantur exire.

[7] For even if you should arrange our feasts with solicitous ordering, it is necessary that you be rendered not only renowned in our palace, but also eximious among the nations. For when legates coming from almost every part of the orb begin to take part in our banquets together with our own, they admire, as copiously found, that which in their own fatherland they know to be most rare. They are amazed also that the abundance of a single table can satisfy such throngs of attendants, so that they judge the things consumed to grow back, from the source whence such great supplies are shown to go forth.

habent nimirum in sua patria quod loquantur, dum parentibus suis dicere gestiunt quae viderunt.

surely they have in their own fatherland something to speak about, while they are eager to tell their parents what they have seen.

[8] Sic propemodum in toto mundo celeberrimus redditur, qui providus nostris apparatibus invenitur. adde quod tempora nostrae laetitiae secretaria tua sunt, cum pectus redditur curis alienum et tunc tibi tribuitur suggerendi locus, quando cunctis adimitur. merito, ut qui es iudex tanti apparatus et epularum, delinitus cibis tibi animus concedatur.

[8] Thus, almost in the whole world, he is rendered most celebrated who is found provident for our apparatus. Add that the times of our rejoicing are your secret chambers, when the breast is made alien to cares, and then to you the place of suggesting is granted when it is taken away from all. Deservedly: since you are the judge of so great an apparatus and of banquets, may a mind soothed by foods be granted to you.

X. FORMULA QUA PER CODICILLOS VACANTES PROCERES FIANT.

10. FORMULA BY WHICH, THROUGH CODICILS, NOBLES MAY BE MADE WHEN THERE IS A VACANCY.

[1] Periclitarentur graviter boni mores, si aut solis divitibus aut corpore valentibus praestarentur tantummodo dignitates, dum multos invenias excubias palatii refugere, qui magis possunt laudabili conversatione fulgere. multis enim facultas sua non sufficit ad triumphum, multis philosophantibus corporis valitudo subtrahitur et fit plerumque, ut sapientes inremunerati iaceant, si semper homines ad honores comitatensi observatione perveniant. rarum est uni multa confluere, cum omnibus debeat regnantis pietas subvenire.

[1] Good morals would be gravely imperiled, if dignities were bestowed only upon the wealthy or solely upon those strong in body, since you may find many who shrink from the palace night-watches, who can rather shine by laudable conduct. For to many their own means do not suffice for triumph; for many who are philosophizing bodily health is withdrawn, and it very often comes to pass that the wise lie unremunerated, if men always attain honors by comitatensian attendance. It is rare for many things to flow together to one, since the piety of the ruler ought to succor all.

[2] Quid si expensas consulatus pauper nobilis expavescat? quid si sapientia clarus praefecturae nequeat sustinere molestias? quid si pondera quaesturae affluens lingua formidet?

[2] What if a noble poor man shudders at the expenses of the consulship? what if one renowned for wisdom cannot sustain the troubles of the prefecture? what if an eloquent tongue dreads the burdens of the quaestorship?

quid si reliqui fasces molestiarum taedio vitentur forte quam meritis? nonne si a magnis viris talia fugiantur, in verecundiam nostrae mansuetudinis quandam repulsam suscipiunt dignitates? quanto iustius bono principi inremuneratum nihil relinquere, quod fecit natura laudabile!

What if the remaining fasces are shunned through the tedium of troubles, perhaps rather than for their merits? Surely, if such things are fled from by great men, do not the dignities incur a kind of repulse, to the embarrassment of our mildness? How much more just for a good prince to leave nothing unremunerated which nature has made laudable!

sapientia est, quae honores meretur, totum aliud extrinsecus venit. sola est prudentia, quae rebus omnibus praeponitur, quando in homine feliciter invenitur. sit apud nos et fortunis integerrimus consularis, sint et sine longo labore primates, habeant exercitia praemia sua: sed et iste honorabilis locus sit, qui tantum meritis comparatur.

It is wisdom that merits honors; everything else comes from without. Prudence alone is set before all things, when it is happily found in a man. Let there be among us too a consular most intact in fortunes; let there also be leading men without long toil; let exertions have their own rewards: but let this honorable place be as well, which is acquired only by merits.

[3] Neque enim absurde leges sacratissimae censuerunt eos, quos bonae opinionis fama commendat, codicillis vacantibus tales quaerere summitates. quos etsi facultas in tanti honoris apparatu desereret, virtus conscia non celaret. animati sunt ad talia, qui de sua videbantur desperare fortuna.

[3] For neither did the most sacrosanct laws judge amiss to seek such summits, by means of vacant codicils, for those whom the fame of good opinion commends. Even if means should desert them in the apparatus of so great an honor, conscious virtue would not conceal them. Those who seemed to despair of their own fortune were thereby animated to such things.

hoc et validissimus ad labores, hoc et inbecillis corpore meretur ad laudes. nam omnes sub diversitate praedicantur, quos huiusmodi honoris nomen amplectitur et magis nescio quid amplius meriti extorsisse creditur, qui rem laborantium otiosus meruisse sentitur.

By this both the very strongest for labors, and he who is feeble in body, merits for praises. For all, in their diversity, are proclaimed, whom the name of an honor of this kind embraces; and he is believed to have extorted I know not what something more of merit, who, at leisure, is felt to have merited the very thing of those laboring.

[4] Atque ideo praesentibus codicillis ab illa indictione illud tibi propitia divinitate defende, ut considerata ratione praesentis temporis adepti honoris ordine potiaris: ita tamen, ut illi modis omnibus praeferantur, qui sudore maximo nostris aspectibus affuerunt. necesse est enim, ut unum cedat meritum duobus evictum. alioquin omnes ad quietas possunt currere dignitates, si laborantes minime praeferantur otiosis.

[4] And therefore, by these present codicils, from that Indiction secure for yourself, by propitious divinity, this: that, the rationale of the present time being considered, you may possess the order of the honor attained; yet in such a way that those be preferred in all modes who, with the greatest sweat, were present to our view. For it is necessary that single merit, overcome by two, should yield. Otherwise all can run to quiet dignities, if those laboring are by no means preferred to the idle.

consequantur illa qui possunt, nec vobis desint ista quae cedimus. sic utraque gratia concitati et illi ad palatia nostra festinare poterunt et vos optati honoris gaudia comitantur.

Let those who can attain those things, nor let those things which we concede be lacking to you. Thus, stirred by both favors, both they will be able to hasten to our palaces, and you are accompanied by the joys of the wished-for honor.

XI. FORMULA ILLUSTRATUS VACANTIS.

11. FORMULA FOR A VACANT ILLUSTRIOUS POST.

[1] Constat felicem esse rem publicam, quae multis civibus resplendet ornata. nam sicut caelum stellis redditur clarum, sic relucent urbes lumine dignitatum: non quia fiat homo alter honoribus, sed quia modestior efficitur, a quo conversationis ordo melior postulator. quis enim opinionem suam vituperabiliter tractare velit, quam specialiter ad laudes electam esse cognoscit?

[1] It is agreed that the republic is happy, which shines resplendent, adorned with many citizens. For just as the heaven is rendered bright by stars, so cities shine back with the light of dignities: not because a man becomes another by honors, but because he is made more modest, by which the order of conduct demands something better. For who would wish to handle his opinion (reputation) in a blameworthy way, which he knows to have been specially elect for praises?

illum siquidem honores glorificant, quem commendat et vita. nam malo instituto vivere nec principi fas est, quando et de illo populus occulte potest dicere, cui mores suos publice nullus ausus est imputare.

Indeed, honors glorify that man whom his life also commends. For to live by an evil institution is not even lawful for a prince, since the people too can speak about him secretly, though no one has dared to impute his morals publicly.

[2] Cape igitur pro fide ac laboribus tuis comitivae domesticorum illustratum vacantem, ut et tuis civibus decoratus appareas, et, quod est dulcissimum mentibus bonis, iugiter propriis utilitatibus occuperis. quid enim fortunatius quam agrum colere et in urbe lucere, ubi opus proprium delectat auctorem nec aliquid fallendo conquiritur, dum suavi horrea labore cumulantur? quapropter nos dedimus delectabilem honorem, tu conversationis associa dignitatem, nam utraque sibi coniuncta sunt: unum pendet ex altero: non coalescunt sparsa semina, nisi et terrae qualitas fuerit operata: habiturus messem de nostra gratia copiosam, si a te iudicia nostra cognoverimus optime fuisse tractata.

[2] Therefore take, in return for your faith and labors, the illustrious, vacant comitiva of the domestics, so that you may appear adorned to your fellow citizens, and—what is sweetest to good minds—you may be continually occupied with your own utilities. For what is more fortunate than to cultivate the field and to shine in the city, where one’s own work delights its author and nothing is acquired by deceiving, while the granaries are piled up by sweet labor? Wherefore we have given a delectable honor; do you associate to it the dignity of conduct, for both are joined to each other: the one depends on the other; scattered seeds do not coalesce unless the quality of the soil also has been operative. You will have from our favor a copious harvest, if we come to know that our judgments have been most excellently handled by you.

XII. FORMULA COMITIVAE PRIMI ORDINIS.

12. FORMULA OF THE COMITIVA OF THE FIRST ORDER.

[1] Magnum quidem multis et inter vices videtur esse geniatum publicae utilitati probis actionibus occupari: sed quanto felicius honorem splendidum sumere et cogitationum molestias non habere? interdum enim assidui labores et ipsas ingratas faciunt dignitates, dum inbecillitas humana cito solet sustinere fastidia et quod prius ambisse creditur, postea vitare velle sentitur. sed hoc multo praestantius adesse conspectibus regiis et abesse molestiis, gratiam habere loci et vitare contumelias actionis.

[1] Great indeed to many, and by turns, it seems as if inborn to be occupied for the public utility with upright actions: but how much happier to take up a splendid honor and not to have the annoyances of cogitations? for sometimes assiduous labors even render the dignities themselves ungrateful, since human weakness is wont quickly to endure distastes, and what earlier is believed to have been sought is later perceived to be wished to be avoided. but this is much more excellent: to be present to royal eyes and absent from annoyances, to have the grace of the place and to avoid the contumelies of action.

dulce est aliquid sic mereri, ut nulla possit anxietate turbari, dum multo gratius redditur, ubi prosperitatis sola gaudia sentiuntur.

it is sweet to merit something thus, so that it can be disturbed by no anxiety, while it is rendered much more gratifying, where the sole joys of prosperity are felt.

[2] Hunc igitur honorem tam tibi respicis otiosa remuneratione praestitum quam nimium laborantibus antiqua noscitur provisione collatus, ut rectores provinciarum anni actione laudatos vix ad tale culmen adducerent, quibus confitebantur plurima se debere. consiliarii quoque praefectorum conscientia clari, dictatione praecipui, qui in illo actu amplissimae praefecturae sic videntur exercere facundiam, ut ad utilitates publicas expediendas alteram credas esse quaesturam. unde frequenter et nos iudices assumimus, quia eos doctissimos comprobamus.

[2] Therefore you regard this honor as having been bestowed upon you as an untroubled remuneration, just as by ancient provision it is known to have been conferred upon those laboring excessively, so that they would scarcely bring even the rectors of provinces, lauded for a year’s action, to such a summit—men to whom they confessed they owed very many things. The counselors also of the prefects, renowned in conscience and preeminent in dictation, who in that act of the most ample prefecture seem to exercise such facundity that you would think there to be a second quaestorship for expediting public utilities. Whence we too frequently assume them as judges, because we approve them as most learned.

[3] Quid ergo de tali honore sentiatur, agnosce, quando perfecti viri pro tot laudabilibus institutis huius inveniunt praemia dignitatis et merito cum tanta pompa ceditur, quae senatorii quoque ordinis splendore censetur, spectabilitas clara et consistorio nostro dignissima, quae inter illustres ingreditur, inter proceres advocatur: otiosi cinguli honore praecincta dignitas, quae nullum novit offendere, nullum cognoscitur ingravare et super omnia bona concitare nescit invidiam.

[3] Therefore recognize what is thought of such an honor, since accomplished men, for so many laudable institutions, find the rewards of this dignity, and deservedly it is conceded with such pomp, which is also appraised by the splendor of the senatorial order—a renowned Spectability and most worthy of our Consistory—which enters among the Illustres, is summoned among the magnates: a dignity girded with the honor of the idle belt, which knows to offend no one, is known to burden no one, and, above all its good things, does not know how to stir up envy.

[4] Quocirca provocati moribus tuis comitivam tibi primi ordinis ab illa indictione maiestatis favore largimur, ut consistorium nostrum sicut rogatus ingrederis, ita moribus laudatus exornes, quando vicinus honor est illustribus, dum alter medius non habetur. delectet te illos imitari, quos proximitate contingis.

[4] Wherefore, prompted by your morals, we grant to you the comitiva of the first order from that indiction by the favor of majesty, so that, as requested, you enter our consistory, and thus, praised for your morals, you adorn it, since the honor is neighboring to the illustrious, while no other is held as intermediate. Let it delight you to imitate those whom you touch by proximity.

[5] Tu locum amplum et honorabilem facis, si te moderata conversatione tractaveris. ammoneat te certe, quod suscepta dignitas primi ordinis appellatione censetur, utique quia te sequuntur omnes qui spectabilitatis honore decorantur. sed vide ne quis te praecedat opinione, qui sequitur dignitate.

[5] You make the place ample and honorable, if you shall have handled yourself with moderated conduct. Let it certainly admonish you that the dignity you have undertaken is rated by the appellation of the first order—especially because all who are adorned with the honor of Spectability follow after you. But see that no one who follows you in dignity should precede you in opinion.

alioquin grave pondus invidiae est splendere cinguli claritate et morum lampade non lucere.

otherwise, it is a heavy weight of envy to shine with the clarity of the belt and not to shine with the lamp of morals.

XIII. FORMULA MAGISTRI SCRINII QUAE DANDA EST COMITIACO, QUANDO PERMILITAT.

13. FORMULA OF THE MAGISTER OF THE SCRINIUM WHICH IS TO BE GIVEN TO THE COMITIACUS, WHEN HE HAS SERVED OUT HIS FULL TERM.

[1] Si honor frequenter defertur otiosis, si interdum aut nobilitas eligitur aut ad promerendum aliquid personae tantum gratia suffragatur, quo studio remunerandi sunt, qui ad agonis sui praemia pervenerunt? considerandum, quali labore servitum est, et sic de remuneratione cogitandum. harum quippe rerum mensura de contrario venit, dum tale oboedientibus dari debet donum, quale indevotis potuit esse periculum.

[1] If honor is frequently conferred upon the idle, if at times either nobility is chosen or, for meriting something, the mere favor for the person gives its suffrage, with what zeal are they to be remunerated who have come to the prizes of their contest? It must be considered with what labor service has been rendered, and thus thought should be had concerning remuneration. For indeed the measure of these things comes from the contrary, since such a gift ought to be given to the obedient as the peril could have been to the indevout.

[2] Grandia sunt, quae sustinent excubantes: personas contumaces ad parendum cogunt, latentes in cubilibus suis prudenti sagacitate vestigant, superbis modestiam aequalitatis imponunt: ita quod a iudicibus breviter dicitur, ab ipsis efficacia famulante completur. notum est quae pericula sustineant, cum ad causas mittuntur alienas. si segnius agat, petitor queritur: si districte, pulsatus vociferatur.

[2] Great are the burdens which the watchmen sustain: they compel contumacious persons to obey, they track those lying hidden in their lairs with prudent sagacity, they impose upon the proud the modesty of equality; thus what is briefly said by the judges is fulfilled by them with a serving efficacy. It is known what dangers they endure when they are sent to others’ causes. If he acts more sluggishly, the petitioner complains; if more strictly, the party impleaded vociferates.

sic inter utrumque diversum rara laus est invenisse praeconium.

thus, between the two at variance, rare is the laud of having found acclaim.

[3] Dignitatum pace dicamus, facilius est laudatum iudicem reperire quam militem iniuncta sine offensione complere. aliud est enim tantum dicere legitima, aliud ad terminum deduxisse iustitiam. laudabiliter quidem bonum dicitur, sed multo gloriosius statuta complentur.

[3] With the dignitaries’ peace, let us say, it is easier to find a praised judge than a soldier who completes the things enjoined without offense. For it is one thing merely to say the legitimate matters, another to have brought justice to its term. Indeed, the good is spoken of laudably, but far more gloriously are the statutes completed.

verba tantum diriguntur a praesulibus, a militibus autem postulator effectus. post omnia periculis subduntur, si constricti aliquid verisimile conquerantur.

only words are directed by the prelates, but from the soldiers, rather, a demanded result. after all, they are subjected to perils, if, being constrained, they complain of something likely.

[4] Frequenter nocuit aliis ipsa quoque integritas actionis. nam multos, quos in executione contristare nisi sunt, ipsos postea impensos iudices pertulerunt. offendunt enim frequenter ignari quibus sunt postea parituri et dum causis alienis fidem custodiunt, interdum pericula propriae salutis incurrunt.

[4] Frequently even the very integrity of action has harmed others. For many—those whom, in the execution, they are constrained to distress—these very persons they have afterwards endured as adverse judges. For they often offend, ignorant of those whom they will thereafter have to obey; and while they keep faith with others’ causes, they sometimes incur the perils of their own safety.

verum inter haec militem evasisse laudatum nonne iuste videtur esse miraculum?

But amid these things, does it not justly seem a miracle that the soldier has emerged praised?

[5] Talibus igitur meritis vicissitudo reddenda est, ut nimio labore torpentes indultis compensationibus excitemus. utere igitur confidenter quicquid veteranis munifica iura tribuerunt, nulli sordido subiciendus oneri, qui te purissima conversatione tractasti.

[5] therefore, to such merits a return must be rendered, so that we may rouse those numbed by excessive labor with indulgent compensations granted. use, therefore, with confidence whatever the munificent laws have bestowed upon veterans, to be subjected to no sordid burden, you who have handled yourself with the purest conversation.

[6] Comitivam quoque tibi primi ordinis, quam tali militia perfunctis cana deputavit antiquitas, secundum statuta divalia vindicabis.

[6] You shall also claim for yourself the countship of the first order, which hoary antiquity assigned to those who have fulfilled such soldiery, according to the divine statutes.

[7] Haec quidem priscorum beneficio consequeris, sed nostri nominis contra inciviles impetus et conventionalia detrimenta perenni tuitione vallaris, ut officium, quod nostris iussionibus speciali sollicitudine famulatum est, amplius aliquid a militibus ceteris promereri potuisse videatur. multa quoque tot librarum auri percellendum esse censemus, si quis statuta nostra qualibet crediderit occasione violanda. nec tamen aliquid contra te valere permittimus, quod dolosa fuerit machinatione temptatum.

[7] These indeed you obtain by the beneficence of the ancients, but by the shelter of our name against uncivil assaults and conventional (contractual) detriments you are fortified with perennial protection, so that the office, which with special solicitude has served our commands, may seem to have been able to merit something more than the other soldiers. We also judge that a fine of so many pounds of gold should be imposed, if anyone shall have believed that our statutes are to be violated on any pretext whatsoever. Nor, however, do we permit anything to have force against you which may have been attempted by deceitful machination.

XIIII. FORMULA DE HIS QUI REFERENDI SUNT IN SENATU.

14. FORMULA CONCERNING THOSE WHO ARE TO BE REFERRED IN THE SENATE.

[1] Optamus quidem curiam senatus amplissimi naturali fecunditate compleri subolemque eius tantum crescere, ut (quod difficillimum aviditatis genus est) parentum videatur vota satiare. sed minus amantis est non amplius aliquid quaerere, unde tantum numerum possit augere. agricola diligens praeveniendo adiuvat imbrem caelestem et ante rigat plantaria, quam pluvias mereantur optatas.

[1] We indeed desire that the Curia of the most ample Senate be filled by natural fecundity, and that its progeny grow so much that (which is the most difficult kind of avidity) it seem to satisfy the parents’ vows. But it is the part of one less loving not to seek something further, whereby he might be able to augment so great a number. The diligent farmer, by anticipating, helps the celestial shower and waters the nursery-beds beforehand, before they deserve the longed-for rains.

arborum quin etiam fetus meliorare contendens diversi germinis feturas instituit, ut multiplicata dulcedine fructuum hortis suis conserat varietatis ornatum. sic nos virtutum iucundissimas laudes in cinctum Gabini desideramus includere, ut germen alienum amplexu gratiae colligatum curiae moribus inolescat.

Indeed, striving even to better the offspring of trees, he institutes the breedings of diverse germ/stock, so that, with the sweetness of the fruits multiplied, he may plant upon his gardens an ornament of variety. Thus we desire to include the most pleasant praises of virtues within the Gabine cincture, so that a foreign shoot, bound by the embrace of favor, may grow into the curia’s customs.

[2] Sed haec cultura longe dissimilis est. arboribus enim quod melius putatur inseritur: ad illas peregrina veniunt, ut de illorum potius suavitate dulcescant. vobis autem, ut agrestia proficiant, offeruntur.

[2] But this cultivation is far different. For into trees that which is thought better is grafted: to them peregrine scions come, so that they may rather be sweetened by the suavity of those. But to you, in order that the rustic things may make progress, they are offered.

nam quamvis ignis nocte reluceat, soli tamen praesentatus obscurus est: hinc est quod ad illum ordinem nihil potest eximium deferri, nisi quod per ipsum probatur augeri. et ideo illum natalium splendore conspicuum et ingenii calore prudenter accensum senatus lumen excipiat. hactenus enim fuit suis meritis clarus: sed iam erit de vestra conspicuitate perlucidus.

for although fire shines at night, yet when presented to the sun it is dim: hence it is that to that order nothing excellent can be brought forward, except what is proven to be augmented by it. and therefore let the senate receive as the light of the senate that man, conspicuous by the splendor of his birth and prudently enkindled by the heat of his genius. for until now he has been renowned by his own merits: but now he will be brilliantly clear from your conspicuousness.

[3] Pandite curiam, suscipite candidatum: iam senatui praedestinatus est, cui nos contulimus laticlaviam dignitatem. benignos esse necesse est publicos patres, quia hoc vocabulum non tantum suo debet germini quantum studio votoque generali.

[3] Open the Curia, receive the candidate: he is already predestined for the Senate, to which we have conferred the laticlavian dignity. It is necessary that the public fathers be benignant, because this vocable is owed not so much to its own germ as to general zeal and vote.

XV. FORMULA VICARIIS U. R.

15. FORMULA FOR THE VICARS OF THE CITY OF ROME.

[1] Vices agentium mos est sic iudicum voluntatibus oboedire, ut suas non habeant dignitates. splendent mutuato lumine, nituntur viribus alienis et quaedam imago in illis esse videtur veritatis, qui proprii non habent iura fulgoris. tu autem vicarius diceris et tua privilegia non relinquis, quando propria est iurisdictio, quae datur a principe.

[1] It is the custom of those who act in another’s stead so to obey the wills of judges that they have no dignities of their own; they shine with a borrowed light, they lean on alien forces, and there seems to be in them a certain image of truth, who do not have rights to a brilliance that is their own. But you are called a vicarius, and you do not relinquish your privileges, since the jurisdiction is proper—given by the prince.

habes enim cum praefectis aliquam portionem: partes apud te sub praetoriana advocatione confligunt: vice sacra sententiam dicis et, quod maxime fidei signum est, in inscriptionibus vita tibi committitur hominum, quod inter mortales constat esse pretiosum.

for you have some portion with the prefects: the parties contend before you under the praetorian advocation: in sacred stead you pronounce sentence; and, which is the greatest sign of trust, in inscriptions the life of men is committed to you, which among mortals is agreed to be precious.

[2] Additur quod nec salutari te sine chlamyde iura voluerunt, scilicet ut sub veste militari semper visus numquam credereris esse privatus. sed haec omnia ad praefecturae gloriam iudicamus esse concessa, ut qui tantae sedis vicarium diceret, umbratile nil videret. considera qualia de te praestes, qui tanta auctoritate subveheris.

[2] It is added that not even did the laws wish you to be saluted without a chlamys, namely so that, always seen under a military garment, you would never be believed to be a private person. But we judge that all these things have been conceded to the glory of the prefecture, so that whoever would speak of the vicarius of so great a seat might see nothing shadowy. Consider what qualities you should exhibit in yourself, you who have been elevated by so great an authority.

exuendus a crimine non nudetur ab innoxia facultate: nam quid tibi debere possit, si nummis suis imputet quod evasit? ad similitudinem quippe summorum carpento veheris. intra quadragesimum sacratissimae urbis iura custodis.

one who is to be stripped from a charge should not be stripped of an innocuous faculty: for what could he owe you, if he imputes to his own coins what he has escaped? for in the likeness of the highest you are carried in a carpentum. within the fortieth milestone you guard the rights of the most sacrosanct city.

Praeneste ludos edis in vicem consulis in honorem positus dignitatemque senatoris adquiris et illa tibi panduntur atria quae summatibus probantur esse collata.

At Praeneste you put on games in the consul’s stead, set in honor, and you acquire the dignity of a senator, and those atria are opened to you which are deemed to have been conferred upon the very highest.

[3] Hinc est quod in aula Libertatis locum patrium tenes et ibi mereris consessum, ubi est vel intrasse praeconium. ipsi quin etiam senatores, qui praecedunt ordine, aliqua videntur a te necessaria postulare. habes quod praestes potioribus te nec inmerito inter praecipuos censendus es, qui aut iuvare potes aut laedere consulares.

[3] Hence it is that in the Hall of Liberty you hold a fatherland place, and there you deserve a sitting, where even to have entered is a proclamation. Nay, the senators themselves, who precede in order, seem to request from you certain necessary things. You have what you may furnish to your betters, nor undeservedly are you to be reckoned among the principal men, you who can either aid or injure consulars.

erige animos sub qualitate modestiae. talis est unaquaeque dignitas, qualis administrantium est voluntas. nihil abiectum est, quod in re publica geritur, nisi malis fuerit moribus vitiatum.

Raise your spirits under the quality of modesty. Such is each dignity as is the will of those who administer. Nothing is abject that is carried on in the republic, unless it has been vitiated by evil morals.

nam si humilium privatorum placet aequalitas, quanto magis grata est in potestatis culmine custodita, quae difficile modum servat, dum ad suum velle festinat?

for if the equality of humble private persons is pleasing, how much more welcome is it when kept on the summit of power, which with difficulty keeps the measure, while it hastens to its own will?

[4] Proinde vicariae tibi dignitatem serenitatis nostrae aestimatione conferimus, quam sic Romae geras, ut conscientiam tuam tanta civitate facias esse dignissimam. usurus omnibus privilegiis, quae tuos decessores habuisse constiterit, quia sicut a vobis instituta antiquorum deposcimus, ita et dignitati vestrae vetera non negamus.

[4] Accordingly, by the estimation of Our Serenity we confer upon you the dignity of the vicariate, which you should so bear at Rome that you make your conscience most worthy of so great a city. enjoying all the privileges which it shall have been established that your predecessors possessed, because just as we demand from you the institutes of the ancients, so also we do not deny to your dignity the ancient ones.

XVI. FORMULA NOTARIORUM.

16. FORMULA OF THE NOTARIES.

[1] Non est dubium ornare subiectos principis secretum, dum nullis aestimantur necessaria posse committi, nisi qui fuerint fide magna solidati. publicum est quidem omne quod agimus: sed multa non sunt ante scienda, nisi cum fuerint deo auxiliante perfecta. quae tanto plus debent occuli, quanto amplius desiderantur agnosci.

[1] There is no doubt that to adorn subordinates with the prince’s secret is fitting, since the necessary things are judged able to be entrusted to none except those who have been made firm by great fidelity. Public, indeed, is all that we do; but many things are not to be known beforehand, unless when they have been perfected with God aiding. These ought so much the more to be hidden, the more they are desired to be recognized.

[2] Regis consilium solos decet scire gravissimos. imitari debent armaria, quae continent monumenta chartarum, ut quando ab ipsis aliqua instructio quaeritur, tunc loquantur: totum autem dissimulare debent, quasi nesciant scientes. nam sollicitis inquisitoribus saepe et vultu proditur, quod tacetur.

[2] The king’s counsel it befits only the gravest to know. They ought to imitate armoires, which contain the monuments (records) of charters, so that whenever some instruction is sought from them, then they speak; but they ought to dissimulate everything, as if, though knowing, they were ignorant. For to solicitous inquisitors, what is kept silent is often betrayed even by the countenance.

assit innocentia, quae cuncta commendat, quia in placida mente regia decent verba deponi.

let innocence be present, which commends all things, since it is fitting that words be set down in the placid royal mind.

[3] Sed quoniam te probatis moribus institutum venatrix bonae conversationis sollicitudo nostra respexit, ab illa indictione notarium te nostrum esse censemus, ut ordine decurso militiae ad primiceriatus feliciter pervenias summitatem. honor, qui efficit senatorem, cui patrum aula reseratur, non iniuria: nam qui nostris curis militat assidua lucubratione, iuste videtur et curiam Libertatis intrare.

[3] But since our solicitude, a huntress of good conduct, has regarded you, established in approved morals, from that Indiction we deem you to be our notary, so that, the course of service having been run, you may happily arrive at the summit of the primiceriat. An honor which makes one a senator, for whom the hall of the Fathers is unbarred, not unjustly: for he who serves in our cares with assiduous lucubration seems rightly also to enter the Curia of Liberty.

[4] Additur etiam perfuncti laboris aliud munus, ut, si quoquo modo ad illustratum vel vacantem meruerit pervenire, omnibus debeat anteponi, qui codicillariis illustratibus probantur ornari. unde absolute colligitur primiceriatus meritis datum uti, ut in uno eodemque titulo dispar esset dignitas aequaliter adquisita. animari debes igitur ad labores, quando tibi tale praemium propositum vides, quale se gaudent invenisse summates.

[4] There is added also another gift for completed labor: that, if in any way he shall have deserved to attain to the rank of Illustris or to a Vacans, he must be set before all who are certified to be adorned as codicillary Illustres. Whence it is absolutely gathered that the Primiceriatus is given on merits, so that under one and the same title the dignity, though equally acquired, would be unequal. You ought therefore to be heartened to labors, since you see such a prize set before you as the men of the highest rank rejoice to have found.

XVII. FORMULA REFERENDARIORUM.

17. FORMULA OF THE REFERENDARIES.

[1] Quamvis tantum sit clara unaquaeque dignitas, quantum eam praesentiae nostrae conspectus illuminat, dum semper honorem suscipit, qui nostra colloquia decenter adquirit, nemo tamen sermones nostros tantum meretur quam qui referendarius esse dinoscitur. per eum nobis causarum ordines exponuntur, per eum interpellantium vota cognoscimus et ipsis responsa reddimus, ut negotia compedita solvamus.

[1] Although each dignity is only so illustrious as the sight of our presence illuminates it, since he always receives honor who suitably acquires our colloquies, yet no one merits our discourses so much as he who is recognized to be a referendary. Through him the orders of cases are set forth to us, through him we learn the wishes of those interpellating, and to them we render responses, so that we may loosen businesses that are shackled.

[2] Magnum est in hoc agone principali servire prudentiae et ad subitum sic dolores alienos asserere, ut conquerentium videatur vota satiare. quale est enim in tumultuosis processionibus nostris nulla permixtione confundi aut minime tantis clamoribus impediri? necesse habet a turbatis exquirere, quod nobis possit placabiliter intimare et distinctius referre quam potuisset audire.

[2] It is a great thing in this principal arena to serve prudence, and on the sudden to assert in such a way the pains of others, that he seems to satisfy the vows of the complainants. For what is it, in our tumultuous processions, to be confounded by no admixture, or not at all to be impeded by such great clamors? He must inquire from the agitated what he can placably intimate to us, and report it more distinctly than he could have heard.

[3] Arduum est trepidantium dicta componere et verum dicere: non tantum interpellator formidat negotii sui casum quantum sustinet iste in relatione periculum. si quid minus dixerit, inimicus asseritur, redemptus clamatur. negotii dominus timoris patrocinio potest sua verba convertere, referenti autem non licet aliquid immutare.

[3] It is arduous to compose the dicta of the trembling and to speak the truth: not so much does the interpellator dread the case of his business as this man sustains peril in the relation. If he says anything less, he is asserted to be an enemy, he is cried out to be bought. The master of the case, under the patronage of fear, can turn his own words, but to the relator it is not permitted to alter anything.

sententiae vero nostrae tanta memoriae cautela tenendae sunt, ut nihil minus, nihil additum esse videatur. nobis plerumque audientibus nostra dicturus es et difficili condicione constrictus iudicio nostro subiaces, dum alienas causes explanare contendis.

but indeed our sentences must be held with so great a caution of memory, that nothing seems to have been diminished, nothing added. with us for the most part listening, you are about to speak our statements and, constrained by a difficult condition, you lie subject to our judgment, while you strive to explain others’ causes.

[4] Quapropter referendarium te electio nostra constituit: sed tu puritatem conscientiae et veritatem linguae nostris iussionibus adhibeto. eruditionem vero mirabilem collocutio tibi nostra concedit, quae dum per te alios ordinat, qualitatem tuae mentis exornat. sub nobis enim non licet esse imperitos, quando in vicem cotis ingenia splendida reddimus, quae causarum assiduitate polimus.

[4] Wherefore our choice has appointed you referendary: but you, apply purity of conscience and truth of tongue to our commands. Indeed our colloquy grants to you marvelous erudition, which, while it orders others through you, embellishes the quality of your mind. For under us it is not permitted to be unskilled, since in the place of a whetstone we render wits splendid, which we polish by the assiduity of causes.

[5] Quapropter illa cunctis iussisse nos referte, quae aut debuistis aut potuistis accipere. nostra sic probatis, si iusta redicitis. amate quod nos glorificat.

[5] Therefore report to all that we have ordered those things which you either were bound or were able to receive. Thus you prove our measures, if you report back what is just. Love what glorifies us.

sit velle vestrum quale videtis nostrum esse propositum. ad summum tales vos esse cupimus, ut etiam per vos iudices corrigamus. peculiare de vobis aliquod vectigal exigimus, ut sicut vobiscum familiariter miscemus affatus, ita et nostra opinio specialiter a vobis mereatur affectum.

Let your willing be such as you see our purpose to be. In sum, we desire you to be such that we even correct judges through you. We exact some peculiar tribute from you, that just as we familiarly mingle our address with you, so also our opinion may specially merit affection from you.

XVIII. FORMULA PRAEFECTURAE ANNONAE.

18. FORMULA OF THE PREFECTURE OF THE ANNONA.

[1] Si ad hanc mensuram censendae sunt dignitates, ut tanto quis honorabilis habeatur, quanto civibus profuisse cognoscitur, is certe debet esse gloriosus, qui ad copiam Romani populi probatur electus. tui siquidem studii est, ut sacratissimae urbi praeparetur annona, ubique redundet panis copia et tam magnus populus tamquam una mensa satietur. per officinas pistorum cibosque discurris, pensum et munditiam panis exigis nec vile iudicas esse, unde te possit Roma laudare: merito, quando gloria singularis est illius civitatis affectus.

[1] If dignities are to be assessed by this measure—that one be held so much the more honorable, the more he is known to have profited the citizens—surely he ought to be glorious who is proved to have been chosen for the abundance of the Roman people. For it is the concern of your zeal that a grain-supply be prepared for the most sacrosanct city, that everywhere the abundance of bread overflow, and that so great a populace be satisfied as though by one table. You run through the workshops of the bakers and the provisions, you exact the weight and the cleanliness of the bread, nor do you judge it a mean thing, that by which Rome can praise you: rightly so, since the favor of that city is a singular glory.

[2] Et ne quod agis aliquid putetur extremum, carpentum praefecti urbis mixta gratificatione conscendis. tu illi in spectaculis coniunctissimus inveniris, ut plebs, quam industria tua satiat, in suam reverentiam te honoratum esse cognoscat. nam si querela panis, ut assolet, concitetur, tu promissor ubertatis seditiones civicas momentanea satisfactione dissolvis et per te prospicitur, ne quid a populis conquerentibus excedatur.

[2] And, lest what you do be thought something extreme, you mount the carriage of the Prefect of the City by a favor shared. You are found most closely joined to him at the spectacles, so that the plebs, whom your industry satiates, may recognize you to be honored to their reverence. For if a complaint about bread, as is wont, is stirred up, you, a promiser of abundance, dissolve civic seditions by a momentary satisfaction, and through you provision is made, lest anything be exceeded by the complaining peoples.

[3] Non immerito Pompeius fertur copiae quantitate provisa usque ad rerum pervenisse fastigia, quia merito singularis amor est populi, cum potuerit a penuria liberari. hinc ille gratificationem meruit plausumque popularem: hinc unice semper amatus est et in gratia civium omnium vicit facta maiorum: qui ne aliquando inhonore diceretur, cum nominis taxatione vocabatur et Magnus.

[3] Not undeservedly Pompey is said, with the quantity of supply provided, to have reached even to the heights of affairs, because the love of the people is deservedly singular, when it has been able to be freed from penury. Hence he earned gratification and popular applause: hence he was always uniquely loved and, in the favor of all the citizens, outdid the deeds of his ancestors: who, lest he should ever be said to be without honor, by an appraisal of his name was called also “the Great.”

[4] Hoc te exemplum invitet ad prospera, quando ille honoris tui locum egisse cognoscitur, quem felix Roma mirabatur. ne quis autem putet abiectis te hominibus imperare, dignitati quoque tuae pistorum iura famulata sunt, quae per diversas mundi partes possessione latissima tendebantur, ne inopia faciente vilesceret, quod Romanae copiae laudabili famulatione serviret. suarii quoque, Romanae copiae causa reperti, tuo deputati videntur examini.

[4] Let this example invite you to prosperities, since that man is known to have filled the place of your honor, whom happy Rome wondered at. And lest anyone think you to command men cast aside, the rights of the bakers also have been in service to your dignity, which were extended through diverse parts of the world with very broad possession, lest, when scarcity occurs, that which served the Roman supply with laudable service should become of little account. The swine-dealers likewise, found for the sake of the Roman supply, seem to have been deputed to your examination.

[5] Gloriare privilegiis adquisitis. tribunal tuum non est inter minimas dignitates, quando et Romana gratia frueris et provinciis iussa transmittis. sed ut actionis ipsius in totum merita perscrutemur, triticeas quidem copias praefectura praetoriana procurat, sed non minor laus est dispensationem probabilem facere quam frumenta colligere, quando in quavis abundantia querela non tollitur, si panis elegantia nulla servetur.

[5] Glory in the acquired privileges. Your tribunal is not among the least dignities, since you both enjoy Roman favor and transmit commands to the provinces. But, that we may scrutinize the merits of the very action as a whole: the praetorian prefecture indeed procures the wheat supplies, but no lesser praise is to make a reasonable dispensation than to gather the grain, since in whatever abundance complaint is not removed, if no elegance of bread be preserved.

[6] Sic Ceres frumenta dicitur invenisse, Pan, autem primus consparsas fruges coxisse perhibetur, unde et nomine eius panis est appellatus. ita et illa praedicata est quae repperit et iste laudatus est, qui decenter edenda humanis usibus applicavit.

[6] Thus Ceres is said to have discovered the grain, Pan, however, is reported to have first baked the scattered grains, whence bread (panis) has been called by his name. Thus both she has been proclaimed who discovered it, and he has been praised who suitably applied to human uses what is to be eaten.

[7] Atque ideo cognoscentes industriam tuam, quae semper est amica sapientiae, praefecturam annonae per illam indictionem nostra tibi electione deferimus. considera nunc, quia non licet aliquid furari de populo: nam quod in civitatis damno committitur, silentio non celatur. nescit plebs tacere, quando interdum et hoc loquitur, quod a nemine perpetratur.

[7] And therefore, recognizing your industry, which is always friendly to wisdom, we confer upon you by our choice the prefecture of the annona for that indiction. Consider now, for it is not permitted to steal anything from the people: for what is committed to the damage of the city is not concealed by silence. The plebs does not know how to be silent, since at times it even speaks of that which is perpetrated by no one.

in fraudulentos distringe, panis pondera aequus examinator intende: sollicitius auro pensetur, unde a Quiritibus vivitur, quia gratior nobis est laetitia faventis populi Romani quam copia pretiosissimi metalli. intuere certe quod loquimur. quid habes melius quod optes quam illius populi gratiam quaerere, quam nos etiam constat optare?

Bear down upon the fraudulent; as an equitable examiner, direct the weights of bread: let that be weighed more carefully than gold, whence the Quirites live, since the gladness of a favoring Roman people is more pleasing to us than the abundance of the most precious metal. Consider well what we say. What have you better to wish for than to seek the favor of that people, which it is evident that we too desire?

XVIIII. FORMULA COMITIS ARCHIATRORUM.

19. FORMULA OF THE COUNT OF THE ARCHIATERS.

[1] Inter utillimas artes, quas ad sustentandam humanae fragilitatis indigentiam divina tribuerunt, nulla praestare videtur aliquid simile quam potest auxiliatrix medicina conferre. ipsa enim morbo periclitantibus materna gratia semper assistit, ipsa contra dolores pro nostra inbecillitate confligit et ibi nos nititur sublevare, ubi nullae divitiae, nulla potest dignitas subvenire.

[1] Among the most useful arts which the divine have bestowed for sustaining the indigence of human fragility, none seems to excel with anything comparable to what assisting medicine can confer. For she herself, with maternal grace, always stands by those endangered by disease; she herself contends against pains on behalf of our infirmity, and there strives to lift us up where no riches, no dignity can succor.

[2] Causarum periti palmares habentur, cum negotia defenderint singulorum: sed quanto gloriosius expellere quod mortem videbatur inferre et salutem periclitanti reddere, de qua coactus fuerat desperare! ars quae in homine plus invenit quam in se ipse cognoscit, periclitantia confirmat, quassata corroborat et futurorum praescia valitudini non cedit, cum se aeger praesenti debilitate turbaverit, amplius intellegens quam videtur, plus credens lectioni quam oculis, ut ab ignorantibus paene praesagium putetur quod ratione colligitur.

[2] Those experienced in causes are held palm‑winners, when they have defended the affairs of individuals; but how much more glorious to expel that which seemed to bring death and to render health to the one in peril, about which he had been forced to despair! the art which finds in a man more than he himself knows in himself confirms what is at risk, corroborates what is shaken, and, being prescient of things to come, does not yield to the condition of health, when the sick man has been disturbed by present debility, understanding more than appears, trusting the reading more than the eyes, so that by the ignorant that which is gathered by reason is almost thought a presage.

[3] Huic peritiae deesse iudicem nonne humanarum rerum probatur oblivio? et cum lascivae voluptates recipiant tribunum, haec non meretur habere primarium? habeant itaque praesulem, quibus nostram committimus sospitatem: sciant se huic reddere rationem, qui operandam suscipiunt humanam salutem.

[3] Is it not proved that, through the forgetfulness of human affairs, this expertise lacks a judge? And while wanton pleasures receive a tribune, does not this deserve to have a chief? Let those, to whom we entrust our safety, therefore have a president: let them know that they render an account to him, who undertake to effect human health.

non quod ad casum fecerit sed quod legerit, ars dicatur: alioquin periculis potius exponimur, si vagis voluntatibus subiacemus. unde si haesitatum fuerit, mox quaeratur.

let it be called art, not because it has acted to chance but because it has read; otherwise we are rather exposed to perils, if we lie under wandering volitions. whence, if there has been hesitation, let inquiry be made at once.

[4] Obscura nimis est hominum salus, temperies ex contrariis umoribus constans: ubi quicquid horum excreverit, ad infirmitatem protinus corpus adducit. hinc est quod sicut aptis cibis valitudo fessa recreatur, sic venenum est, quod incompetenter accipitur. habeant itaque medici pro incolumitate omnium et post scholas magistrum, vacent libris, delectentur antiquis: nullus iustius assidue legit quam qui de humana salute tractaverit.

[4] The health of men is too obscure, a temperament consisting of contrary humors: where whatever of these has overgrown, at once it brings the body to infirmity. Hence it is that, just as wearied health is restored by apt foods, so what is taken in out of keeping is a poison. Let physicians, therefore, for the safety of all, have even after the schools a master; let them devote themselves to books, let them take delight in the ancients: no one more justly reads assiduously than he who has treated of human health.

[5] Deponite, medendi artifices, noxias aegrotantium contentiones, ut cum vobis non vultis cedere, inventa vestra invicem videamini dissipare. habetis quem sine invidia interrogare possitis. omnis prudens consilium quaerit, dum ille magis studiosior agnoscitur, qui cautior frequenti interrogatione monstratur.

[5] Lay down, artificers of healing, the noxious contentions about the sick, for when you are unwilling to cede to one another, you seem reciprocally to dissipate your own inventions. You have one whom you can interrogate without envy. Every prudent person seeks counsel, inasmuch as he is recognized as more studious who is shown more cautious by frequent interrogation.

in ipsis quippe artis huius initiis quaedam sacerdotii genere sacramenta vos consecrant: doctoribus enim vestris promittitis odisse nequitiam et amare puritatem.

indeed, in the very initiations of this art, certain sacraments, in the mode of a priesthood, consecrate you: for to your doctors you promise to hate iniquity and to love purity.

[6] Sic vobis liberum non est sponte delinquere, quibus ante momenta scientiae animas imponitur obligare. et ideo diligentius exquirite quae curent saucios, corroborent inbecillos: nam videro, quod delictum lapsus excuset, homicidii crimen est in hominis salute peccare. sed credimus iam ista sufficere, quando facimus qui vos debeat ammonere.

[6] Thus it is not free for you to err of your own accord, upon whom, before the first moments of science, it is imposed to bind souls. And therefore search out more diligently the things which heal the wounded, strengthen the weak: for let me grant what offense a lapse may excuse, it is the crime of homicide to sin in a man’s health. But we believe these things now to suffice, since we are playing the part of one who ought to admonish you.

[7] Quapropter a praesenti tempore comitivae archiatrorum honore decorare, ut inter salutis magistros solus habearis eximius et omnes iudicio tuo cedant, qui se ambitu mutuae contentionis excruciant. esto arbiter artis egregiae eorumque discinge conflictus, quos iudicare solus solebat effectus. in ipsis aegros curas, si contentiones eorum noxias prudenter abscidas.

[7] Wherefore from the present time we adorn you with the honor of the comitiva of the archiatri, so that among the masters of health you may alone be held exceptional, and all may yield to your judgment—those who torment themselves with the canvassing of mutual contention. Be the arbiter of the excellent art, and unbind their conflicts, which the outcome alone used to be wont to judge. You care for the sick themselves, if you prudently cut away their harmful contests.

magnum munus est subditos habere prudentes et inter illos honorabilem fieri, quos reverentur ceteri.

it is a great boon to have prudent subordinates, and to become honorable among those whom the rest revere.

[8] Visitatio tua sospitas sit aegrotantium, refectio debilium, spes certa fessorum. requirant rudes, quos visitant aegrotantes, si dolor cessavit, si somnus affuerit: de suo vero languore te aegrotus interroget audiatque a te verius quod ipse patitur. habetis et vos certe verissimos testes, quos interrogare possitis.

[8] Let your visitation be the safety of the sick, the refection of the debilitated, the sure hope of the weary. let the untrained, when they visit the sick, inquire whether the pain has ceased, whether sleep has been present: but as to his own languor let the sick man question you, and let him hear from you more truly what he himself suffers. and you too certainly have the most veracious witnesses, whom you can question.

perito quidem archiatro venarum pulsus enuntiat, quod intus natura patiatur: offeruntur etiam oculis urinae, ut facilius sit vocem clamantis non advertere, quam huius modi minime signa sentire.

indeed, to the experienced archiater the pulse of the veins declares what nature suffers within: urines also are presented to the eyes, so that it is easier not to heed the voice of the one crying out than to fail to sense signs of this kind in the least.

[9] Indulge te quoque nostro palatio: habeto fiduciam ingrediendi, quae magnis solet praemiis comparari. nam licet alii subiecto iure serviant, tu rerum dominos studio praestantis observa. fas est tibi nos fatigare ieiuniis.

[9] Make free also with our palace: have the confidence to enter, which is wont to be purchased by great rewards. For though others serve under the law of subjection, do you attend upon the lords of things with the zeal of one excelling. It is lawful for you to wear us out with fasts.

fas est contra nostrum sentire desiderium et in locum beneficii dictare, quod nos ad gaudia salutis excruciet. talem tibi denique licentiam nostri esse cognoscis, qualem nos habere non probamur in ceteris.

it is lawful to feel against our desire and to dictate, in place of a benefaction, that which excruciates us unto the joys of salvation. finally, you recognize that you have over us such a license as we are not approved to have among the rest.

XX. FORMULA CONSULARITATIS.

20. FORMULA OF THE CONSULSHIP.

[1] Quamvis dignitatem tuam a consulibus descendere nominis ipsius videantur testimonia declarare, tamen et insignia tanta circumstant, ut nullus possit ambigere te de illius lampadis claritate lucere. secures enim et fasces, quos illi dicavit genio antiquitas, tuis videntur phaleris deputata, ut iurisdictio concessa vel tacita possit ammonere provincias. sed quale tibi debet esse quod curules inclitas probatur ornare?

[1] Although the testimonies of the very name seem to declare that your dignity descends from the consuls, yet such great insignia surround you that no one can doubt that you shine by the clarity of that lamp. For the axes and fasces, which antiquity dedicated to their Genius, seem to have been assigned to your phalerae, so that the jurisdiction, granted or tacit, may be able to admonish the provinces. But of what sort ought that to be for you which is approved to adorn the illustrious curule distinctions?

vultus quin etiam regnantium geniata obsequii pompa praemittit, ut non solum summi iudicis, sed et dominorum reverentia cumulatus orneris.

Nay indeed, even the visage of the reigning sends forward a genius-attended pomp of obsequy, so that you may be adorned, heaped up not only with the reverence of the supreme judge but also of the lords.

[2] O magnae temperationis inventum! de nomine consulis promitteris clementissimus et de principum imagine metuendus. in aliquibus adhuc provinciis ornatus paenula carpenti etiam subvectione decoraris, ut multis declaretur indiciis per expressas imagines rerum vices te praecelsae gerere dignitatis.

[2] O device of great moderation! By the name of consul you are promised as most clement, and by the image of princes, to be feared. In some provinces even now you are adorned with the paenula-cloak and are even graced by conveyance in a carriage, so that by many indications it may be declared, through expressed images, that you bear the functions of a most exalted dignity.

considera magnum esse quod suscipis, et nulla criminum deiectione vitieris. nominis tui auctor multa conferendo praedicatur: tu age, ne ullis cupiditatibus accuseris, ut, si dare non praevales, certe te moderari velle festines. proximus enim habetur donanti, de quo potest dici 'abstinens est iugiter alieni'. certe foedissimae contrarietatis vitium est studere furtis et habere vocabulum largitatis.

consider that what you undertake is great, and be vitiated by no imputation of crimes. the authority of your name is proclaimed by conferring many benefits: do you act, lest you be accused of any cupidities, so that, if you are not able to give, at least you hasten to show that you wish to exercise moderation. for he is held next to the giver, of whom it can be said, 'he is continually abstinent of another’s.' certainly it is the vice of a most foul contrariety to be devoted to thefts and to bear the name of largess.

[3] Erigat ad laudem tuos animos, quod vocaris. non te profecto meritis imparem facis, si turpissimae ambitionis delicta calcaveris. nam errores noxios vincere, vitia maculosa superare, et iste re vera editus est de moribus consulatus.

[3] Let the fact that you are called raise your spirits unto praise. You will surely not make yourself unequal to your merits, if you trample underfoot the delicts of most shameful ambition. For to conquer noxious errors, to overcome maculate vices—this, in truth, is the consulship brought forth from morals.

nec enim superflue prudentissimi veterum talia rebus nomina imposuerunt, dum continentiae magnae praesulem provinciis mitterent consularem. triumpha iura publica, largire iustitiam et ex fortiore parte imitari praevales, quem nominis proximitate contingis. pecuniis potest indigere mediocris, morum talenta non potest non habere, qui iustus est.

For indeed the most prudent of the ancients did not superfluously impose such names upon things, when they sent to the provinces a consular, a presiding officer of great continence. Let the public laws triumph, lavish justice, and you are able, on the stronger side, to imitate him whom you touch by the proximity of the name. A mediocre man can be in need of monies; he who is just cannot fail to have the talents of character.

[4] Non pavescas largas consulum manus: habent et boni pauperes divitias suas. illud ergo a te quaeritur, quod in pectore humano nascitur, non quod terrae visceribus continetur. quanto melius triumphare ex animi thesauro, unde numquam nascitur paenitudo, quia nec tenuis efficeris cum plura concedis, quin immo tantum locupletior redderis, quantum te bona conscientiae sparsisse cognoscis.

[4] Do not fear the lavish hands of consuls: even good poor men have their own riches. Therefore that is sought from you which is born in the human breast, not what is contained in the viscera of the earth. How much better to triumph from the treasury of the spirit, whence regret never is born, because you are not made meager when you concede more—nay rather, you are rendered so much the wealthier, in the measure that you recognize yourself to have scattered the goods of conscience.

quapropter opinionis tuae laude pellecti per illam indictionem in illa provincia consularitatis te praecipimus agere dignitatem, ut tibi non sit acceptum, quod legibus probatur inimicum. illa magis dilige, quae aequitatis iura commendant.

wherefore, enticed by the praise of your reputation, through that indiction we command you to exercise the dignity of consular office in that province, so that that which is proved hostile to the laws be not acceptable to you. love rather those things which the rights of equity commend.

[5] Nomen tuum actionibus proba. consule fessis et tunc vere diceris consularis. sed ut omnia aequabili moderatione pensentur, institue pecunias non quaerere et agnoscis munera tibi copiosa provenire.

[5] Prove your name by actions. Be a consul to the weary, and then you will truly be called consular. But so that all things may be weighed with equable moderation, establish not to seek moneys, and you will recognize abundant gifts to come to you.

hanc enim condicionem humanis actibus divina posuerunt, ut ille magis possit ditescere, qui lucra turpia nescit optare. ignorantes accipiunt qui bene agunt, quia necesse est ut, dum parumper malorum ambitio contemnitur, superno munere plus donetur.

For the divine have posited this condition upon human acts, that he may be able to grow wealthier who does not know how to desire base lucre. Unknowing they receive who act well, because it is necessary that, while for a little while the ambition of the wicked is contemned, by a supernal gift more is bestowed.

XXI. FORMULA RECTORIS PROVINCIAE.

21. FORMULA OF THE PROVINCIAL RECTOR.

[1] Omnino provide decrevit antiquitas iudices ad provinciam mitti, ne possit ad nos veniendo mediocritas ingravari. quis enim latronum ferret audaciam, si longe positam cognoscerent disciplinam? absolute poterat vis permissa grassari, si conquerens tardius crederetur audiri.

[1] Altogether, antiquity providently decreed that judges be sent to the province, lest the middling sort be weighed down by having to come to us. For who would endure the audacity of brigands, if they perceived discipline to be placed far away? Force, once permitted, could go marauding without restraint, if the complainant were believed to be heard too tardily.

sed quanto melius in ipsis cunabulis adhuc mollia reprimere quam indurata crimina vindicare! in compendium mittimus mala, si praesentia faciamus esse iudicia. quis enim audeat peccare, cum supra cervices suas districtionem cognoverit imminere?

but how much better to repress, in the very cradles while they are still soft, than to punish crimes once hardened! We cut evils short, if we make the judgments present. For who would dare to sin, when he has recognized rigor imminent over his own neck?

[2] Et ideo te illi provinciae rectorem per illam indictionem nostra mittit electio, ut re vera corrigere nitaris quos tibi commissos esse cognoscis. Chlamydis tuae procul dubio inter alia clavos intende, quos scias non inaniter positos, nisi ut, cum publicum agentes purpuram cernerent, de vigore semper principis ammonerent. geniatus indutus, vestis gratiosa, quam filio suo Priapo Venus dicitur texuisse, ut eximiae pulchritudinis matrem singulariter ornatus filius testaretur.

[2] And therefore our selection sends you as governor to that province for that indiction, so that you may in very truth strive to correct those whom you know to have been committed to you. Without a doubt, among other things, display the clavi of your chlamys, which you know were not placed in vain, but for no other purpose than that, when those engaged in public business perceived the purple, they might always be reminded of the vigor of the prince. Clothed in the Geniatus, a gracious garment which Venus is said to have woven for her son Priapus, so that by his singular adornment the son might bear witness to the mother of exceptional beauty.

[3] Respice quantum dederint leges et ad mensuram te potestatis extende. tibi fiscalium tributorum credita monstratur exactio. constat esse tuae fidei commissum principi renuntiare, quod in provinciis probatur emergere.

[3] look back at how much the laws have given and extend yourself to the measure of your power. to you the exaction of fiscal tributes is shown to be entrusted. it stands that to your fidelity it is committed to report back to the prince what is proven to emerge in the provinces.

tu etiam senatorem ibidem residentem iuberis audire: tu in praefectorum militem cum ipsius tantum conscientia vindicare: tuum nomen in subscriptionibus iusserunt honoratis provincialibus anteferri. quid de te aestimatum sit, datur adverti, cui tot videntur nobiles potuisse postponi.

you are also ordered to hear even a senator residing there: you to vindicate—punish—a soldier of the prefects with his knowledge alone: they have ordered your name in subscriptions to be set before the honored provincials. It is given to perceive what has been esteemed of you, for whom so many nobles seem to have been able to be postponed.

[4] Additur, quod a principe frater vocaris, ut nobilitate pretiosi nominis a vilitate criminum tollereris. cogita tantorum hominum tibi commissas esse fortunas. fama erunt nostri temporis tui mores.

[4] It is added that you are called brother by the prince, so that by the nobility of the precious name you might be lifted from the vileness of crimes. Consider that the fortunes of so many men have been entrusted to you. Your morals will be the fame of our time.

esto in te continens, ut possis in alios esse iudex. prima aequitas est a se praesules inchoare, ut debeant criminosi metuere quem nequeunt similem reperire. nullas enim in se culpas timet reus, quas habere respexerit cognitorem, quando agentem male nisi bonis moribus non aestimat displicere.

Be self-restrained within yourself, so that you can be a judge over others. The first equity is that prelates begin from themselves, so that the criminal ought to fear one whom he cannot find to be similar. For the accused fears no faults in himself which he has observed in his examiner, since he does not reckon ill-doing to be displeasing, unless in a man of good morals.

suos actus nullus damnat in altero, quia natura est humani animi ut nitatur potius vindicare, quod se cognoverit admisisse.

No one condemns in another his own acts, because it is the nature of the human mind to strive rather to vindicate that which it has recognized itself to have admitted.

[5] O quale est liberum tribunalibus insidere, non esse obnoxium reo suo, ne incipiat potior fieri qui redemit. timeat districtum, timeat continentem, non audiat blandum. da ut possit rigidam formidare sententiam.

[5] O how fine it is to sit free upon the tribunals, not to be beholden to one’s own defendant, lest he who has bought (him) begin to become the stronger. Let the defendant fear the strict, let him fear the continent, let him not heed the bland. Grant that he may be able to dread a rigid sentence.

avari iudices nesciunt quantum delinquunt: nam cum vendunt aliena crimina, sua faciunt esse peccata. quapropter esto sollicitus, ut bonae actionis tuae laudes potius audiamus. a nobis confidenter exigis quod remittis, quia tantum de remuneratione tua cogitamus, quantum te pecunias non quaesisse cognoscimus.

avaricious judges do not know how much they transgress: for when they vend the crimes of others, they make the sins to be their own. wherefore be solicitous, that we may rather hear the lauds of your good action. you confidently exact from us what you remit, because we think so much about your remuneration, inasmuch as we recognize you have not sought moneys.

XXII. FORMULA COMITIVAE SYRACUSANAE.

22. FORMULA OF THE COMITAL OFFICE OF SYRACUSE.

[1] Regalis est providentiae tales iudicum personas eligere, ut ad comitatum necessitatem non habeant veniendi, quos in longinquis regionibus contigerit immorari. nullum enim tale negotium est, quod Siculi itineris tantas pati possit expensas, dum commodius sit causam perdere quam aliquid per talia dispendia conquisisse. non enim querelas de Sicilia volumus venire, sed laudes, quia gravatur apud nos actio praesulis, si eam tam longinqui potuerint accusare petitores.

[1] It is of regal providence to choose such persons as judges that those who chance to abide in far-off regions may have no necessity of coming to the comitatus; for there is no business of such a kind as could endure expenses so great as those of a Sicilian journey, since it is more convenient to lose the cause than to have acquired anything through such dispendia. For we wish not complaints to come from Sicily, but praises; because the action of the praeses is burdened with us, if petitioners from so distant a place have been able to accuse it.

falsus enim dolor esse non creditur, ubi tanti laboris taedia subeuntur. et ideo maiore cura tractanda sunt, unde invidia plus timetur.

for a pain is not believed to be false, where the weariness of so great a labor is undergone. and therefore those things must be handled with greater care, from which envy is more feared.

[2] Proinde per indictionem illam comitivam tibi Syracusanae civitatis propitia divinitate concedimus, ut omnia sic agere nitaris, quemadmodum nos tibi praestitisse cognoscis. de proximis vota causantium sustinemus: inde autem ultro requirimus, unde ad nos difficile veniri posse sentimus. habes quae te decorare debeant, si tu tamen ibi conscientia defaecatus adveneris.

[2] Accordingly, by that comital appointment we grant to you, with propitious divinity, the comital charge of the Syracusan city, so that you may strive to do all things just as you recognize that we have afforded to you. From those near at hand we sustain the vows of the litigants; from elsewhere, however, we of our own accord require from those quarters whence we perceive that it is difficult to be able to come to us. You have the things which ought to adorn you, if you, however, shall have come there with conscience clarified.

[3] Militum tibi numerus nostris servit expensis. redderis inter arma geniatus: processio tua procinctualis ornatus est. exercitu uteris pacato, nec pericula belli subis et armorum pompa decoraris.

[3] A number of soldiers serves you at our expense. You are rendered, among arms, under a good Genius: your procession is a procinctual ornament. You employ a pacified army, nor do you undergo the perils of war, and you are adorned with the pomp of arms.

verum inter haec civilem cogita disciplinam. non permittas milites esse possessoribus insolentes. annonas suas sub moderatione percipiant: causis non misceantur extraneis.

But amid these things, think on civil discipline. Do not permit the soldiers to be insolent toward the possessors (landholders). Let them receive their rations under moderation: let them not be mixed up in extraneous causes.

pro securitate se omnium cognoscat electum, qui se gloriatur armatum. privilegia dignitatis tuae nec volumus minui nec iubemus excedi. sufficiat tibi tantum gerere, quantum decessores tuos constiterit rationabiliter effecisse.

Let him who boasts himself armed recognize himself elected for the security of all. We neither wish the privileges of your dignity to be diminished nor do we order them to be exceeded. Let it suffice for you to exercise only as much as it has been established that your predecessors have reasonably effected.

XXIII. FORMULA COMITIVAE NEAPOLITANAE.

23. FORMULA OF THE NEAPOLITAN COUNTSHIP.

[1] Inter cetera vetustatis inventa et ordinatarum rerum obstupenda praeconia hoc cunctis laudibus meretur efferri, quod diversarum civitatum decora facies aptis amministrationibus videtur ornari, ut et conventus nobilium occursione celebri colligatur et causarum nodi iuris disceptatione solvantur. unde nos quoque non minorem gloriam habere cognoscimus, qui facta veterum annuis sollemnitatibus innovamus. nam quid prodesset inventum, si non fuisset iugiter custoditum?

[1] Among the other inventions of antiquity and the astounding proclamations of ordered affairs, this deserves to be borne forth with all praises: that the decorous face of diverse cities seems to be adorned by apt administrations, so that both the convention of nobles is gathered by a celebrated encounter and the knots of causes are loosened by the disceptation of law. Whence we also recognize that we have no lesser glory, we who renew the deeds of the ancients with annual solemnities. For what would an invention have profited, if it had not been continually kept?

[2] Exeunt a nobis dignitates relucentes quasi a sole radii, ut in orbis nostri parte resplendeat custodita iustitia. ideo enim tot emolumentorum commoda serimus, ut securitatem provincialium colligamus. messis nostra cunctorum quies est, quam non possumus aliter recordari, nisi ut subiecti non videantur aliquid irrationabiliter perdidisse.

[2] Dignities go forth from us, shining back like rays from the sun, so that in our orb’s part guarded justice may shine resplendent. for this reason indeed we sow so many advantages of emoluments, that we may gather the security of the provincials. our harvest is the repose of all, which we cannot recall otherwise, except that the subjects may not seem to have lost anything unreasonably.

[3] Et ideo ad comitivam te Neapolitanam per illam indictionem libenter adducimus, ut civilia negotia aequus trutinator examines tantumque famam tuam habita maturitate custodias, quantum te illi populo vel in levi culpa facile displicere cognoscas. urbs ornata multitudine civium, abundans marinis terrenisque deliciis, ut dulcissimam vitam te ibidem invenisse diiudices, si nullis amaritudinibus miscearis. praetoria tua officia replent, militum turba custodit.

[3] And therefore we gladly bring you to the Neapolitan countship for that indiction, so that, as an equitable weigher, you may examine civil business, and may guard your reputation, with mature consideration had, as much as you know that you could easily displease that people even by a slight fault. A city adorned with a multitude of citizens, abounding in marine and terrestrial delicacies, so that you may judge you have found there a most sweet life, if you are not mingled with any bitternesses. Your praetorian offices fill you, a throng of soldiers guards you.

considis geniatum tribunal: sed tot testes pateris quot te agmina circumdare cognoscis.

you take your seat upon the auspicious tribunal: but you endure as many witnesses as you recognize companies to surround you.

[4] Praeterea litora usque ad praefinitum locum data iussione custodis. tuae voluntati parent peregrina commercia. praestas ementibus de pretio suo et gratiae tuae proficit quod avidus mercator adquirit.

[4] Moreover, the shores up to the pre-defined place are guarded, the injunction of the guardian having been given. foreign commerce obeys your will. you furnish to purchasers a deduction from their own price, and what the eager merchant acquires profits to your favor.

sed inter haec praeclara fastigia optimum esse iudicem decet, quando se non potest occulere, qui inter frequentes populos cognoscitur habitare. factum tuum erit sermo civitatis, dam per ora fertur populi, quod a iudice contigerit actitari.

but amid these illustrious eminences it befits to be the best judge, since he cannot hide himself who is recognized to dwell among crowded peoples. your deed will be the discourse of the city, while it is borne through the mouths of the people, whatever shall have happened to be transacted by the judge.

[5] Habet ultionem suam hominum frequentia, si loquatur adversa, et de iudice iudicium esse creditur, quod multis adstipulationibus personatur. contra quid melius quam illum populum gratum respicere, cui cognosceris praesidere? quale est perfrui favore multorum et illas voces accipere, quas et clementes dominos delectat audire!

[5] The multitude of men has its own vengeance, if it speaks adverse things, and that which is voiced with many assents is believed to be a judgment concerning the judge. Conversely, what is better than to have regard to that grateful populace over which you are known to preside? How great it is to enjoy the favor of many and to receive those voices which even clement lords delight to hear!

nos tibi proficiendi materiam damus: tuum est sic agere, ut sua beneficia principem delectet augere.

we give to you the material for advancing: it is yours to act thus, that it may delight the prince to increase his own benefactions.

XXIIII. FORMULA HONORATIS POSSESSORIBUS ET CURIALIBUS CIVITATIS NEAPOLITANAE.

24. FORMULA FOR THE HONORED POSSESSORS AND CURIALS OF THE CITY OF NAPLES.

[1] Tributa quidem nobis annua devotione persolvitis: sed nos maiore vicissitudine decoras vobis reddimus dignitates, ut vos ab incursantium pravitate defendant qui nostris iussionibus obsecundant. erit nostrum gaudium vestra quies: suave lucrum, si nesciatis incommodum. degite moribus compositis, ut vivatis legibus feriatis.

[1] You indeed pay tributes to us with annual devotion: but we, with a greater vicissitude, render to you decorous dignities, so that those who comply with our injunctions may defend you from the depravity of raiders. Our joy will be your quiet: a sweet profit, if you are unacquainted with hardship. Live your lives with composed morals, so that you may live while the laws have a holiday.

quid opus est quemquam facere, unde poenas possit incurrere? quaerat iudex inter vos causas et non inveniat.

What need is there for anyone to do something whereby he might incur penalties? Let the judge seek causes among you and not find any.

[2] Ratio motus vestros componat, qui rationales vos esse cognoscitis. improbis iudicem, testem bonis moribus destinamus, ut nemo se cogi sentiat, nisi quem ordo legitimae conversationis accusat. atque ideo illi nos comitivam Neapolitanae civitatis per illam indictionem dedisse declaramus, ut vestra gubernatione laudatus alteram mereatur de nostro iudicio dignitatem.

[2] Let Reason compose your motions, you who recognize yourselves to be rational. For the wicked we appoint a judge, for a witness one of good morals, so that no one may feel himself compelled, except him whom the order of legitimate conduct accuses. And therefore to that man we declare that we have given the countship of the Neapolitan city for that indiction, so that, praised under your governance, he may deserve another dignity from our judgment.

cui vos convenit prudenter oboedire, quia utrumque laudabile est, ut bonus populus iudicem benignum faciat et mansuetus iudex gravissimum populum aequabili ratione componat.

whom it is fitting for you prudently to obey, because both are laudable: that a good people make a benign judge, and that a mild judge by equitable reason bring into accord the most grave people.

XXV. FORMULA (DE COMITE) PRINCIPIS MILITUM DE COMITIVA SUPRA SCRIPTA.

25. FORMULA (CONCERNING THE COUNT) OF THE PRINCE OF SOLDIERS CONCERNING THE ABOVE-WRITTEN COMITIVA.

[1] Omnes apparitiones habere decet iudices suos: nam cui praesul adimitur, et militia denegatur. sed nos, quibus cordi est locis suis universos ordines continere, indicamus illi comitivam Neapolitanam domino iuvante largitos, ut iudicibus annua successione reparatis vobis sollemnitas non pereat actionis. quapropter designato viro praestate competenter obsequium, ut sicut vos non patimur emolumentorum commoda perdere, ita et vos parendi debeatis priscam regulam custodire.

[1] It befits that all judges have their own apparitors: for he from whom a presider is taken away has even the militia denied. But we, to whom it is at heart to keep all orders in their proper places, declare that, with the Lord helping, we have bestowed upon him the Neapolitan countship, so that, with the judges restored by annual succession, the solemnity of procedure may not perish for you. Wherefore render fitting obsequium to the designated man, so that, just as we do not allow you to lose the advantages of emoluments, so also you should keep the ancient rule of obeying.