Variae & Works 11 part 2/3

But although in this matter the dignity of our own moderation is being asserted, we nevertheless do not wish ourselves alone to be praised, save in such a way that the kindness of Roman devotion may also be displayed. For we are nourished more by your good opinion of us than if we were always commended for our own tranquillity. Banish from your order those suspicions that are ever foreign to it. It does not befit the Senate to be corrected, the Senate that ought to govern others by a father's exhortation. For from what source shall manners derive their character, if the public fathers should chance to be found lesser men? These words suffice for the noble, these suffice for the modest, that we may rouse to the pursuit of perfect devotion those whom we have blamed but a little for an unworthy suspicion.

For as to our having sought your presence, we have weighed with deep reflection not the injury of vexation, but the considerations of your own advantage, so that you ought all the more to have done that which we knew to be expedient for you. Surely it is a privilege to behold the prince. This we wish to be done by you for the good of the commonwealth, a thing that men were wont to seek as a reward. But lest the very remedies should seem in any part harsh, when the matter shall demand it we have ordered that certain men be summoned to us, so that Rome may not be stripped of her citizens, and our counsels may be aided by men of prudence.

Return therefore to your former devotion, and let the cares which I bear on behalf of the whole people be aided rather by your own genius; for it has ever been ingrained in you to offer to your princes the vow of a pure heart, and to obey not through the compulsion of terror, but rather through love of your ruler. The remaining things to be spoken by word of mouth we have entrusted to the bearer of this letter, so that, having set aside doubtful thoughts, you ought to give credence to our admonitions. Although it is implanted in you to love your lords with a pure mind, and by your services to do this, that you may keep the spirit of the reigning prince well disposed, yet this too has ever been the special mark of your forefathers, that, as members to the head, so they appeared to be joined to their princes.

For what return does he render who is defended with the greatest toil, whose civic order is guarded day by day, except that he should love above all things those through whom he is proved to possess all things? Far be it from our times that we should find in you anything of such a kind as could be fit ground for our indignation. Let your fidelity, which has hitherto upheld you, now rather show itself plainly. It does not befit the Roman people to be fickle, or deceitful, or full of seditions. Evil manners are shown to be contrary to your name. Yet this too is remarkable, that we are compelled to admonish your dignity, which it is agreed has ever been wise of its own accord. Let no foolish suspicions deter you, no shadow of fear.

You have a prince who, in his zeal for piety, desires to find in you something he may love. Go to meet your enemies, not your defenders. You ought to have invited aid, not to have shut it out. But perhaps that sentiment belongs to those who are little proved to understand what could be of general benefit: return rather to your own counsel. Has any new aspect of a nation deterred you? Why have you taken fright at those whom hitherto you have called kinsmen? Those who, leaving their households, hastened to come to you, were rather anxious for your security. When, I ask, was such a return received from him to whom the rewards of safety were owed?

For that which concerns us, you ought to have known: that day and night unceasingly we desire that what was nurtured in the times of our forefathers should rather, under us, by divine aid, be increased. For where shall the reigning prince's renown be, if we should suffer you—which God forbid—to be diminished? Do not entertain such thoughts as you see us by no means take up. Nay rather, if anyone has been crushed by some injustice, let him not lose hope from a good conscience, since we desire to lift up those whom we find striving after upright manners. We have also entrusted certain things to be told you by word through him, so that, perceiving our spirit propitious toward you on every side, you ought to be devoted, as is fitting, in continual services and in sincere prayer.

It is agreed that the desire of our will is fulfilled whenever salutary letters chance to be addressed to your reverence, since he is ever filled with happy joy who converses with you in sincerity of mind. And therefore, greeting your clemency with fitting honor, I commend to you with most welcome petition the bearer of this letter, who comes on the business of the church of Ravenna: since such an occasion for bestowing is offered, in which a reward seems to be acquired, a thing which those ever wish to do who desire that your serenity should flourish. For there is no doubt that those receive better things upon whom it falls to grant what is just. An exceedingly imperious thing, conscript fathers, is our piety, when we are overcome by our own will, we who are not bound by another's conditions.

For although by God's bounty we can do all things, we believe that to us only praiseworthy things are permitted. You recognize, prudent men, the words which we speak: acknowledge even now that clemency which you ought beforehand to have promised us. Behold, we do not even allow to be anxious those toward whom we were thought to be hostile. Thus must grave suspicion be overcome by a prince; thus ought he to have taken care who did not wish to be harmful. For our authority has decreed that the oaths you demanded be furnished to you by this man and that; a thing not hard to persuade one who will rule well, since we have given you such security as to seem to add nothing to our own purpose. For we were going to do such things as we promise, since we owe these to God, not to man.

For we who have run through the ancient kingdoms by means of the sacred readings, what else can we desire, save that which we perceive to have pleased the Godhead in others? For God himself is the rewarder of all good things: for whatever of piety we accomplish toward our subjects, we judge without doubt that he repays it to us. Wherefore, having obtained security, show forth a faithful conscience, since after such things affection is rendered back to our clemency rather than offered to it. Know, O Quirites, with what steadfastness your prince has loved you, that, tried by harsh circumstances, he would not suffer you to be anxious, nor did we wish your desires to be longer deferred, you whom we ever wish to rejoice in the highest renown of the commonwealth.

For your security is our adornment, and this we truly receive with gladness, when we perceive that you have joy. Wherefore, swayed by your petitions, we have determined that oaths be furnished to you by this man and that, so that you may not have your king's mind unknown to you, nor be permitted to err through false suspicions, while what you should believe concerning the prince is held in plain view. Estimate what kindness seems to be expended upon you, when he swears who cannot be compelled. For we know that we have been given as a remedy for all: we do not disdain to heal our subjects; and therefore, although it might seem unbecoming to our eminence, we have willingly consented to do what we approve the generality to have desired. Understand how much your affection seems to lay upon us:

by fidelity we are bound, we who by the sacred readings are admonished to keep our promises even by word alone. Show now your devotion: pray continually to the heavenly Majesty, that the tranquil times which we desire you to have may be granted by a celestial gift. The remedy which, for your sake, conscript fathers, we have devised with a pious mind, we do not allow to become harmful to you through bitter suspicion, since it is like an injury to take counsel in secret and to wish to show another thing. Know therefore that our arms have rather been appointed for your safety, so that whoever shall attempt to assail you, the hand of the Goths, by divine aid, must oppose him.

For if a vigorous shepherd shuts out the snares against his flock, if a diligent father of a household cuts off from deceivers the opportunity of stealing in, with what care does it befit us to defend Rome, which it is agreed has nothing like itself in the world? The greatest things are not committed to chance, for he is proved to love too little who neglects to deal with adversities. But lest in any respect the very defense should prove burdensome to you, we have caused provisions to be procured for the army that was appointed, by his arrangement, according to the market of saleable goods, so that both the necessity of going beyond bounds might be removed from them, and from you the cause of loss might be taken away.

Over these we have also set Vuaccenes, the steward of our household, who, by the quality of his virtues, should rightly be respected by the warriors, by whose example they might both avoid excesses and seek out the instruments of fortitude. These men nevertheless we have ordered to remain in suitable places, so that without there may be an armed defense, and within for you a tranquil civic life. Understand what the prince's mind, consoling on your behalf, has devised: a defense besets you, lest a hostile hand surround you, and we rescue from dangers those whom we vindicate with the blood of our own men. For far be it that in our times that city should appear to be protected by walls, which it is agreed was a terror to the nations by its mere reputation.

For thus we hope from the divine aid, that she who was ever free should not be discolored by the injury of any enclosure. We render thanks to the Godhead, to whom the tranquillity of kings is ever acceptable, that you have declared our advancement to be most welcome to your clemency. For it is agreed that you can love him whom you rejoice to have attained the summit of the kingdom. Thus was it fitting that he should be received who presumed to be exalted through you. Therefore set before the world an example of your kindness, so that it may be understood how greatly he advances who commends himself to you with pure affection. For you do not seek base quarrels throughout the kingdoms:

unjust contests, which are hostile to good morals, do not delight you, since it is agreed that you seek nothing else but what may adorn your reputation. For how, when entreated, will you be able to cast away the peace which, by your innate piety, you have been accustomed to impose even upon wrathful nations? Indeed we do not pass over in silence the blessings of your concord. Everything is reckoned excellent, whatever shall have been joined to you by praiseworthy charity. But to you also, glorious princes, although you are absolutely admirable, something is yet added, when all the kingdoms venerate you.

For it is common to all to be celebrated within their own dominions, but it is in every way singular to find one's own praises among a foreign nation, since there are the true judgments, where no timidity constrains anyone. You are indeed loved, most pious emperor, in your own realms: but how much more excellent it is to be loved still more in the regions of Italy, whence the Roman name is agreed to have spread throughout the whole world! It behooves therefore that your peace be preserved, which conferred upon you the glorious beginnings of your title.

But, that we may seem to answer your sacred discourse in due order, our reverend greeting being run through, with pious sentiments we make known that the most blessed pope of the city of Rome and the most ample Senate have been admonished by our command, so that the most eloquent man Peter, the legate of your serenity, supreme both in learning and pre-eminent in the clearness of his conscience, might receive without any delay the fitting replies, and might not, contrary to your will, endure unsuitable delays; since we desire to accomplish all that which cannot displease your judgment: seeing that we recognize your piety too to strive after this, which we perceive to profit us in all things.

To him we have believed that the venerable man, our legate, ought to be joined, so that you may come to know our wishes not through the occasion of your own embassy, but rather through our own special mission. I have received the letters of your piety with that gratitude with which things long desired are ever taken, and I have earned, with most reverent thanksgiving, the conversations of your lips, loftier than all gifts, you promising me all things out of so serene a mind, since whatever I could desire, I received in so kindly a colloquy. For you exhort that whatever we deem must be sought from the triumphal prince, your husband and lord, we should first lay before your understanding. Who now would doubt that that comes to effect which such a power deigns to put forward?

Indeed, beforehand we presumed upon the equity of our causes, but now we rejoice the more over your promise. For our wishes will not be able to be deferred, since she is concerned whose deserts merit a hearing. Now fulfill your promises, so that you may cause that thing to be held fast, on which you have conferred most certain hope. There has been added also to my joy, that your serenity has appointed such a man as so great a glory ought to send, and as it befits your services to retain. For there is no doubt that she chooses good manners who is constantly observed, while it is agreed that the mind, instructed by good precepts, is purified.

Hence it is that, admonished by your reverence, we have judged it ought to be ordained that either the most blessed pope or the most ample Senate should reply without any delay to what you have judged ought to be sought from them, lest your glory be thought less worthy of reverence, against which a zeal for delay is set, but rather that by the votive grace of a swift deed it might be increased. For also concerning that person, about whom something reached us through a tickling word, know that this has been ordained which we have believed agreeable to your mind. For our desire is such, that, grace intervening, you may command no less in our kingdom than in your own empire.

We signify therefore that we caused the aforesaid man to depart from before us, sent forth by the venerable pope, sooner than your legate, the bearer of this letter, could leave the city of Rome, lest anything should befall that might run counter to your mind. Wherefore, greeting with that veneration which ought to be shown to such great merits the venerable man, mighty both in character and in learning, and to be revered also by the honor of his sanctity, we have taken special care to send him to your clemency in the office of an embassy, since we believe those persons to be welcome to you whom we judge acceptable to the divine mysteries. It befits you to estimate, O most prudent of the Augustae, with what efforts I desire to seek your favor, which my husband and lord too greatly strives to obtain.

For although this is in every way dear to him, to me nevertheless it is recognized to be of chief importance, since the love of so great a lady can so exalt me that I am known to find something greater than the kingdom itself. For what is more gratifying than that I should seem to be associated with your glory by the sharing of charity, so that, because you shine abundantly, you may willingly lend to us out of your own splendor, since it is no loss for a light to bestow upon another out of its own brightness? Cherish our desires, which you know to be of singular sincerity. Let your favor commend us throughout all the kingdoms. For you ought to render us illustrious, we who wish to shine from your light.

Wherefore, bestowing upon your serenity the reverence of greeting, I commend myself to your mind with affectionate presumption, hoping that your wondrous prudence may so arrange all things, that the confidence which has been given us regarding your disposition may be more abundantly increased. For although it befits there to be no discord between the Roman kingdoms, yet there has arisen also a matter of such a kind as ought to make us dearer to your equity. You retain in mind, most wise of princes, both through our legates and through the most eloquent man Peter, whom your piety lately sent to us, with what zeal we desire concord with the Augustan serenity.

And now again, through that most holy man, we have believed that the same things ought to be repeated, so that you may judge to be true and affectionate those things which you recognize to have been frequently sought. For we seek peace in all sincerity, we who have no causes of strife. Let such a peace therefore come to us, so composed, so seemly, that we may seem rightly to have sought it with such great vows. But far be it that what is committed to us should be a burden. Deal rather for us with what is fitting. For he is drawn toward benevolent things to whom a cause is believed to be reasonably arranged, nor can he prefer his own advantage who finds it more becoming to grant things profitable to one who trusts him.

Consider also, learned princes, and recall the historical monuments of your own Ablabius, how much your predecessors strove to relinquish of their own right, so that the treaties of our forefathers might be procured for them. Estimate with what grace those things ought to be received, freely offered, which they had been accustomed to demand. We do not speak arrogantly, we who confess the truth. It profits your glory rather, what we strive to demonstrate, since now those of their own accord seek your favor who know themselves to be better than their own forefathers. Let those be united to your minds by gratuitous friendship whom formerly you joined to yourselves by the zeal of your bounty, lest the good things of those times alone be believed to have been good, which you both surpass by abundant kindness and outdo by overflowing gift.

And therefore, the honor of greeting being premised, we have caused that venerable man, illustrious in priesthood, conspicuous in the praise of his learning, to bear the vows of our embassy to your piety. For we trust in the divine power, that both by his own merits he may abundantly please you, and may obtain the desires of an upright petition, hoping that we may the more swiftly receive him back with the accomplishment of the matters. But since the series of a letter could not contain all things, we have entrusted certain things to be intimated to your sacred mind by word, lest the lengthy reading of papers should cause you weariness.

Receiving your legate, the most eloquent man Peter, and—what is more honorable than the dignities themselves—one cleaving to your services, the longed-for tokens of the Augustan grace shone forth to us, so that through him we might learn that what has clearly come to pass in this commonwealth is acceptable to you. You have shown that you love whatever is known to pertain to justice, since, through divine providence, every suspicion being wiped away, a desirable concord can endure. Now there is rather that which may join the kingdoms—a fixed promise and a votive concord.

And therefore we have believed that that venerable man, truly most worthy in your sight, our legate, ought to be specially directed to you, so that, by your striving, the peace of your most serene husband may be made firm, to such an extent that the generality may evidently recognize that we have come with good reason to the sweetness of the treaty through such a bond of charity. And because things once well begun ought not to be suspended by any adverse occasion, if there is anything which by its difficulty ought not to be laid upon us, let it be mitigated by the moderation of your wisdom, so that we may increase by continual zeal the affection which we have begun to have toward your kingdom.

Wherefore, raise up the firmness of your wisdom, and claim for yourself especially this palm of concord, so that, just as the most clement emperor's renown is said to be famed in battles, so in the pursuit of peace your reputation may be praised to the admiration of all. Let the bearer of this letter, whom I have directed, see you familiarly and frequently, so that he may be able to merit a swift accomplishment, who is seen to be sent to a presumed favor. For we hope for things just, not grievous, since nothing seems impossible which we know to be put forward through such glory. With the coming of the most wise man Peter, the love of your serenity so filled us that we deem we have seen you, whose kindly conversations we received.

For who, having received such affability, would not render exceeding veneration, to whom, before the speech of his condescension, the office of his commendation is by right owed by all? And therefore, through that venerable man, the legate of our husband and lord, specially directed to you, we have taken care to send salutary letters, so that the returning address of your serenity may both gladden us concerning your desired well-being, and make us rejoice with exultation over the most firm grace. For by such a short course both the order of affairs is well disposed, and the affection of your tranquillity grows doubled. Let us therefore receive the good things of your spirit, since this is truly a royal purpose: to live gloriously in the love of all.

Certain things we have entrusted to be suggested to you by word through the bearer of this letter, which, out of your innate gentleness, both willingly receive and effectively, with God's help, perform. Through the venerable man Heraclianus the presbyter, an Augustan page of your serenity has shone forth to us, kindly bestowing the grace of discourse and fitly imparting the gifts of greeting, so that in very truth it is a great benefit to have merited so sweet a colloquy of a prince. To which we render a reply with as much charity as we are able, desiring both that it may often fall to us to hear of your well-being, and that the felicity of your kingdom may ever increase, since it befits us to have such a wish as may continually extend your glory and your safety.

We signify also that, according to your wish, we have sent letters to the pope of the city of Rome, so that he may reply without any delay to the bearer of the present letters, to the end that he who has merited to be directed by you may obtain the grace of swiftness. For it is our wish that causes should arise in which we can obey your desires, since we thus effectively admonish you to render back love, if in any part we yield to you. We understand your serenity's favor to be richer than all gifts, when you exhort us to do those things which can in every way pertain to our reward. For such is ever the wish of one who loves, that you would have us conduct causes of mercy, which may be able to commend us to the divine power.

And therefore we signify to your glory that the monastery of the handmaids of God, which has been intimated to you to labor under the grievous lot of tributes, in that its field, soaked by excessive flooding, has contracted the defects of barrenness from a hostile soaking: we have nonetheless given a command to the most eminent man Senator, the praetorian prefect, that by his provident arrangement a diligent inspector should come to the estate of which there is complaint, and, the matters being weighed by a measured inquiry, whatever burden the property can bear may be reasonably abrogated, in such a way that a fitting and sufficient profit may remain to the owners; for in truth we judge it a most precious gain, what we grant for the will of your gentleness.

Concerning the case of Ranilda also, about which your serenity has deigned to admonish me, although it happened long ago under the reign of our forefathers, yet it was necessary for us to settle the matter out of our own bounty, so that by such a deed she might not regret her changed religion. For we do not presume to pass judgment on those matters concerning which we have no special mandate. For since the Divinity suffers diverse religions to exist, we do not dare to impose one. For we retain that we have read that one must sacrifice to the Lord voluntarily, not by the command of anyone compelling; and whoever shall attempt to do otherwise has plainly opposed the heavenly commands. Rightly therefore does your piety invite us to such things as the divine mandates enjoin upon us.

Not to give, but to repay, does he seem to lay out expenses, whosoever hastens by some remedy to come to the aid of the taxpayers. For what is more just than to confer upon the petitioner what he is understood to have himself labored for? Perhaps the idle may be fed unto mercy: but the tiller of the field is abandoned to future famine, unless aid is brought to him when it has become necessary. Wherefore from the fields of industrious Liguria and devoted Venetia abundance is said to have been withdrawn: but now let it be born in the granaries, since it is too impious that, while the storehouses are most full, the tillers should hunger empty.

And therefore, let your illustrious magnificence—whose dignity is read to have been instituted for this, that out of stored provisions you might be able to feed the people—decree that to the Ligurians, whom however you know to be in want, a third portion from the granaries of Ticinum and Dertona be sold out, at twenty-five modii per solidus. And to the Venetians, from the granaries of Tarvisium and Tridentum, up to the quantity defined above, cause likewise the same third portion to be given, so that the Godhead, taking pity, may be able to bestow the abundance which it knows men have exercised upon themselves. And therefore employ such men in these distributions, that our indulgence may chiefly reach those who could by no means be fed by their own resources.

It befits royal justice to preserve what has been ordained by judges who act well, especially those whose conscience is so well known that they seem to have done nothing rashly, nothing from a zeal for venality.

And therefore the treasury-keepers, the dispensers of wheat, wine, and cheese, the butchers, the wine-dealers, the chief overseers of the granaries and of the taverns, the money-lenders and cellarers, who pertain to the city of Rome or to the residence of Ravenna, and also those who are known to administer public revenues at the bank of Ticinum and Placentia or in other places whatsoever—those whom we have learned to have been appointed by you, whose judgments we so willingly embrace, and which we so desire to be preserved, as though they were believed to have been made by us—we do not allow any man's malice to prevail against those who have undertaken public administrations by your judgment. Wherefore let ambition, ever the enemy of justice, be at rest in the designated offices:

let us at once remove the customary place of envy against those who act well: let it not be permitted to anyone, within a five-year term, to wish to succeed the aforesaid, provided however that no fault, upon your inquiry, has rejected them. Let those therefore be undismayed who are or have been appointed by your will: let them procure for themselves what is necessary in security: let him not fear to be expelled within this five-year period whom the uprightness of his conduct has commended. On account also of the barrenness of the present time, cause the prices of the several kinds of goods to be moderated, as shall reasonably seem good to your eminence, so that those to whom it has been committed to manage the several provisions may not complain of unjust burden.

But since human ambition cannot be restrained except through the fear of loss, if anyone, relying either on canvassing or on the prayers of patrons, shall be seen to wish to succeed any of those appointed by you to the offices, let him at once be struck with a fine of thirty pounds of gold, to be exacted by you nonetheless. But if a man fit to bear this loss cannot be found, let him who could not suffice in the aforesaid penalty pay the punishment by bodily torment, and let him be frustrated in his attempts—he too to be branded with the penalty of infamy who shall, by some evasion, have attempted to come against our prohibitions. For nothing secure, nothing stable, can be found, if the wishes of the envious are always permitted to draw near to unlawful snares.