雜記與文集 第 11 章

Until now, most merciful of princes, we have put off announcing to you the passing of our son of glorious memory, lest we wound a loving heart with the sorrow of such tidings; but now, with the help of God, who is wont to turn harsh misfortunes into prosperity, we have rather chosen to bring to your knowledge those things in which you may rejoice with us in shared exultation; for it is a delight to confess the divine gifts to those who love them. We have raised to the sceptre a man joined to us by fraternal kinship, who might sustain the royal dignity with the strength of counsel shared in common with us, that he might both shine with the purple splendour of his ancestors and lift up our spirit with the comfort of a prudent man.

Now join your auspicious prayers, so that, just as we eagerly desire all things to prosper in the empire of your piety, so we may prove your goodwill to favour us. Therefore, the announcement being made which we believe to be welcome to you by your innate clemency, we add also the office of a most agreeable embassy, that the peace which you ever hold in mind and which you now in a special way maintain has been bestowed upon me, you may prolong further by the addition of my own friendship. For although concord among princes is always becoming, yours nonetheless ennobles me absolutely, since he is rendered the more exalted who has been joined in unanimity to your glory.

But since all matters cannot be sufficiently set forth within the brevity of letters, greeting you with fitting reverence, we have entrusted to our envoys certain things to be conveyed to you by word of mouth, which receive gladly according to the custom of your serenity, that it may be plainly recognized by all that we justly prove ourselves to promise concerning your mildness. For it is fitting that we presume without doubt concerning you, since we too, for your desire, do for those whom you have commended such things as we have learned you hoped for. It is the custom of new kings to announce the joys of their advancement through diverse nations, that they may win the affection of a foreign prince from this very fellowship of reigning.

And in doing this, most pious emperor, the divine powers have granted me far better things, since I securely seek your favour, which I know that my most excellent lady and sister has covenanted with you. For it is most certain that I shall in no way depart from her judgment, who shines with so great a light of wisdom that she both orders her own realms with marvellous arrangement and guards with robust firmness the favour promised to all. For she has made me a partner in her cares to this end, that I too might desire to hold in reverence those whom she herself has made peaceful toward her, judging after the manner of her own prudence, so that she might choose the friendships of such men as would have nothing like them in all the world. Nor is this affection new:

for if you recall the deeds of your predecessors, you will recognize that there is a kind of customary law that the Amals have ever maintained friendship with that empire; a friendship the more sure as it is the more ancient, since what is preserved through long ages cannot easily be changed. Receive, therefore, with affectionate minds both our beginnings and, favour with your judgment the lady our sister, to whom you devote yourselves in a singular way. For if you love me likewise, you in a manner make me a king together with yourselves.

But since the desires of our new state demand that we speak at greater length, and a written discourse does not allow more things to be related, therefore, the honour of salutation being fulfilled toward such great merits as is fitting, we have delegated certain things to be intimated to your piety by the bearers of this letter, our envoys, since no one handles them more usefully than he who deliberately resolves to entrust his prayers to your mildness. After the lamentable passing of our son of divine memory, the affection of pious motherhood for the commonweal overcame her spirit, so that she pondered not the causes of her own grief, but rather your increase. We sought by what comfort we might support the cares of the kingdom.

But that author of chastity and of singular mercy, who was about to take from us our youthful son, reserved for us the affection of a mature brother. With God as our sponsor, we have chosen as the most fortunate partner of our kingdom Theodahad, so that the burdens of the commonwealth which we have hitherto borne in solitary thought, we may now carry out with united counsels for the benefit of all, so that in deliberations we may appear two, but in resolutions one. The very stars of heaven are governed by mutual aid, and by alternating labour they share in administering the world with their lights. To man himself too the divine powers have granted two hands, paired ears, and twin eyes, that the office might be performed the more robustly which was to be fulfilled by the fellowship of two.

Rejoice, conscript fathers, and commend our deed to the heavenly powers. We have desired to do nothing blameworthy, who have chosen to arrange all things by the counsel of another. For the sharing of the kingdom asserts good character, since he is justly believed to be tractable who is shown to have a partner in his power. We have, therefore, with God's help, opened the palaces to a man conspicuous for the renown of our own race, who, sprung from the stock of the Amals, holds royal dignity in his deeds: patient in adversity, moderate in prosperity, and—what is the most difficult kind of power—long since master of himself. To these good qualities was added a desirable learning in letters, which renders a praiseworthy nature exceedingly adorned.

There the prudent man finds whereby he may become wiser; there the warrior discovers whereby he may be strengthened in valour of soul; thence the prince receives how he may order his peoples under equality; nor can there be in the world any fortune which the glorious knowledge of letters does not increase. Hear what greater thing the prayers of the commonwealth have merited. Your prince is also learned in ecclesiastical letters, by which we are ever admonished as to whatever pertains to a man: to judge rightly, to relish the good, to venerate divine things, to ponder the judgments to come. For it is necessary that he follow the footprint of justice who believes that he will himself plead a cause concerning his own verdict. Let me see what reading sharpens the wit: divine reading ever strives to make a man pious.

Let us come to that most bountiful frugality of his private life, which provided such abundance in gifts and such plenty in banquets that, considering his ancient practice, he seems to have nothing new in his reign. Ready in hospitality, most tender in compassion: thus, while he spent much, his wealth grew by heavenly recompense. Such a one the whole community ought to have desired, even as we are proved to have chosen, who, reasonably disposing his own, does not crave what is another's; for the necessity of overstepping is removed from princes whenever they have grown accustomed to governing their own. Praised indeed is the maxim which prescribes a measure to things, since even what is reckoned good does not please when in excess.

Rejoice now, conscript fathers, and render to the heavenly grace your vows on our behalf, since I have established with myself such a prince as may both act well from our equity and display the qualities of his own piety. For the virtue of his ancestors admonishes him, and his uncle Theoderic effectually stirs him on. We announce to you, conscript fathers, that divine benefits have happily come to us: that the lady, mistress of affairs, glorious throughout the whole world, has by her ample piety made me partner of her kingdom, so that neither should faithful comfort be lacking to her, nor the ancestral empire be fittingly bestowed upon us. Let what the community is agreed to have wished be received most gladly; let the prayers of all now be unsealed without fear: that whence I suffered peril, thence the whole community may know me to be adorned.

For you presumed to whisper, without my knowledge, what you could not openly take up. How much I owe you is given to be understood from this, that you hastened to have come to me by divine means that which my own mind dared not aspire to. This is for us rather new than to you unknown. With great gratitude, therefore, ought it to be received, that which seemed to be disclosed more swiftly than was fitting. But if I deserve anything from you—though we trust that our favour avails very greatly with you—sound forth continually the glorious praises of our lady and sister: who willed the greatness of her empire to be strengthened by our participation, that, as it were, in two luminaries there might be one aspect, and no one might believe a concordant mind to be separated.

For such indeed are those whom both grace joins and kinship reconciles together. Unequal characters might perhaps reckon this difficult for themselves. It is hard for those to live otherwise who are able to agree with each other by the likeness of good thoughts. The improvident man, indeed, declines to imitate counsel; but he seeks wisdom in another with whom rests greatness of knowledge. But among the diverse gifts which the divine powers have bestowed on us along with the royal majesty, this the more soothes our spirit, that the most wise lady chose us by the balance of great deliberation: whose justice I therefore first endured, that I might first arrive at the favour of her promotion. For, as you know, she made us plead causes by common law along with private men.

O singular nobility of soul! Behold a marvellous equity, of which the world may speak! She did not hesitate first to subject to public law a kinsman whom shortly after she willed to set even above the laws themselves. She examined the conscience of him to whom she was about to hand over the censorship of the kingdom, that both she might be recognized as mistress of all, and might deign to lead me, thus proved, to the throne. When shall we discharge to such gifts, when shall we pay what we owe to so great a grace, that she who reigned alone with her little son has now chosen to reign in fellowship with me? For in her is the glory of all kingdoms; in her is the flower of good things of our origin. Whatever we shine with, we receive from her brightness, since she has conferred praise not only on her kinsmen, but has also adorned the very race of humankind.

Who could sufficiently declare with how great a piety, with how great a weight of character she is adorned? The philosophers would surely learn new things, if they saw her, and would confess that lesser matters were laid up in their books than they would recognize attributed to her. In deliberations she is keen, but in speaking most weighty with the highest restraint. This without doubt is a royal virtue: to perceive what is needful more swiftly, and to break out into words more slowly. For he knows not how to speak things to be repented of, who first submits to his own examination what is to be uttered. Hence it is that her marvellous learning is diffused with great richness through manifold tongues, whose genius is found so ready for the sudden occasion that it is not thought to be earthly. In the Books of Kings the Queen of the South is read to have come to learn the wisdom of Solomon:

let princes here hear what they may learn with admiration. In few words an infinite meaning is enclosed, and with the highest ease that is composed which by others is not formed even after long deliberation. Blessed is the commonwealth which glories in the governance of so great a lady. It was a lesser thing that the community should serve under liberty: there has been added to such great merits, that even princely reverence should be subject to her: for by this homage we most worthily hold rule. For when I obey such great prudence, I yield to all the virtues. Under such a guide indeed we are not burdened by the weight of the kingdom, since if anything be unknown by reason of its novelty, it will be made most certain to us by her instruction. For the public good, it is no shame to confess the truth.

Acknowledge, princely men, that what could most please in us belongs to the most wise lady. For we either perceive better by questioning her, or profit by imitating her. Live now happily, live, with God's aid, in concord, and emulate the grace which you know holds the royal harmony. We wish the censorship of our power to be moderation in affairs, so that, as much as we have received divine benefits, so much the more we may love things equitable. For private partialities are proved to be excluded from our mind, since I have, with God's aid, been made the general lord and guardian of all.

And therefore by the present command we ordain that whoever is known to belong to our household and is proved to be committed to your care shall grow insolent through no presumptions, for he alone is to be called mine who has been able to be peaceable under the laws. Increase our fame by your patience. If anyone perchance has business with another, descend to the common courts: let the law-courts protect you, not unjust presumption. We wish to begin discipline with our own household, that the rest may be ashamed to err, since we are known to grant our own people no licence of overstepping.

We have changed our purpose with dignity, and if before we strictly defended just things, now we mercifully temper all things, because the prince does not have a household exempted, but whatever we govern by divine aid, we confess to be properly our own. Be therefore wholly solicitous concerning those who were before subject to our jurisdiction: permit no one to overstep anything against the law. Let your praise rather reach me than any complaint go forth, because a good conscience then truly rules, when it hastens to bestow upon all generally. It is proved necessary for the commonwealth to choose persons suited to dignities, so that he to whom justice is committed may not be weighed down by evil character. Otherwise it is ineffectual to demand from a man what he is recognized not to have:

on the contrary, that is confidently sought which is felt to be present. And therefore it first pleased us to inspect your character, without which any excellent qualities can displease. For the ornament of all good things is sincere kindness, which is not alone, since it is recognized to have been begotten of the virtues. Keep the order of our judgment, so that, as we have sought these things first, so we may perceive you to guard justice before all things. Our second care was to seek out the streams of your eloquence, which, though we esteem it in a singular way, we nonetheless justly place after character. For in the former life is recognized; in the latter only the tongue is praised. But in you it is very becoming, since you are known to have both joined together.

For you shine equally by the merit of action and the eloquence of speech, so that it may justly be understood that through you the will of the prince is carried out. For among the other arts we so esteem oratory that we confess it to be the ornament of all letters. For whatever is conceived in any discipline is brought forth from this with grace. Let the philosopher discover however great things: what will it profit to perceive, if he cannot praiseworthily set it forth? It is natural to invent, but it belongs to the eloquent to assert it becomingly. For how excellent it is to speak when all are eager to hear, and to express common matters so eloquently that even the prudent marvel to have heard them? In this art we have known you to be most powerful, so that you can both persuade pleasantly and know not to mingle anything malicious in your suggestions.

And therefore we grant to you the fasces of the quaestorship for the thirteenth indiction, by the favourable Godhead, that you may satisfy the wish of the community by following the judgment of the jurists. Give yourself wholly to the laws, wholly to the responses of the prudent. Thus you serve us best, if you serve the constitutions of the ancients. Consider that in your words is placed the princely praise: what you speak is our fame; what you feel, without doubt, our conscience. Understand how great it is, what is demanded of you, to whom our reputation is committed. This embraces our subjects; this ranges abroad through foreign nations; through this we are recognized where we are not seen. Our decrees deliver our discourses to cities and provinces:

even those who obey our commands can judge concerning us. With the highest zeal, therefore, it is agreed that we must guard that which can bring a judgment concerning us. After the beginnings of our reign had been happily announced to you, a fitting occasion of discourse has befallen us, conscript fathers, that you may recognize us to have chosen a judge whose tongue can adorn us. For an eloquent quaestor is the glory of the commonwealth, who may both best appear to declare our wishes and guard the laws of the ancients with firm counsel. For this is Patricius, already honoured by his very name: for he enjoys perpetual praise, who has honour in his name; whose abundant eloquence the studies of Rome have begotten: rightly displaying his skill from the dignity of the place.

For he who could be steeped there has deserved to be praised everywhere: there the Latin tongue is purified; there are learned words shining with all brilliance. Let other regions transmit living balsams and fragrant incense: Rome bestows eloquence, than which nothing sweeter is heard. Thus, instructed in the good arts, he was soon fitted for forensic vigils, so that the orators whom he had grasped by long meditation he might display in like declamation. It is also known with how great moderation he contended with his colleagues. Modesty was ever present in his contests: carried away by the heat of speaking, he devoted himself to praiseworthy inventions, not, as many do, given over to insults: who so pleaded causes under tranquillity that he ever asserted his own character.

He was found indeed to have contended, not to have wrangled. For he made another's cause his own glory. For he was known to conquer in such a way that he was proved not to have wounded the spirit of his opponent. Such a man, therefore, it did not befit longer to seek justice, but to teach it; for it is a judicial virtue to abound in good things of the tongue and to keep the temperance of the mind. Recognize, conscript fathers, what we wish to be done, since in judges we first choose character, especially in that dignity which is wont to declare the laws. For in our times the quaestorship is not armed with royal power, but is proved to be composed by the laws. Our will is the will of the ancient princes, whom we desire to imitate in so far as they followed justice.

For that is the venerable authority of our forebears which does not deviate from the straight path. For he leaves to posterity the necessity of following, who has mingled justice with his own enactments. And therefore, conscript fathers, for the thirteenth indiction we have conferred upon the illustrious Patricius the dignity of the quaestorship, so that he who is renowned in name may also be magnificent in honour. Foster our judgments upon him, so that what we have bestowed may nonetheless be felt to be pleasing to you. The grace of your piety so delights us that whatever can advance our honour, we willingly wish to request from your quarter:

because the divine powers have bestowed such things upon you that you both abound abundantly in His gifts and may grant, with kindly spirit, to those who hope, the things that are needful. And therefore, reverently greeting your mildness, I have sent the bearer of this letter to the benefits of your excellence, that you may, with the Lord's favour, command the marbles or other necessaries which we once had Calogenitus procure to come to us through the bearer of the present letter, so that we may know ourselves to be truly loved by your piety, whose vows you cause to be fulfilled. For your glory is our adornment, since you are recognized to have bestowed that which is applied to our praises.

For it is fitting that this Roman world too should shine again by your assistance, which the love of your serenity illuminates. It is just, most wise emperor, that you should cause those things to be supplied to us with a willing spirit, to which, if we were slothful, we ought rather to be exhorted by your clemency. For it is not doubtful that whatever is accomplished through us for the adornment of Italy is welcome to you, because it rightly redounds to your praises, since that is seen to grow which can pertain to the glory of our commonwealth.

Wherefore, presenting to your principate a most reverent affection of salutation, we have sent the bearer of this letter to fetch those things for which Calogenitus was once destined, so that, even if the person has been withdrawn from human affairs, your benefits may nonetheless, with the Lord's help, reach us, lest the desire be frustrated which is fittingly secure from our presumption. Since it is our purpose to seek those things which are proved to pertain to the glory of a pious prince, it is worthy that we should venerate with discourse those whom it is agreed are ever increased by all good things. Concord is not of present things alone; nay rather, those regard one another better who join themselves by the love of the soul.

And therefore, rendering to the Augusta the affection of reverent salutation, I hope that, when our envoys return whom we have sent to the most clement and glorious prince, you may make us rejoice over your well-being, because your prosperity seems to us as welcome as our own, and it is necessary to receive eagerly the well-being which we are agreed to wish continually. If it is the glory of good princes to make illustrious by honours persons hitherto unknown, since whatever is achieved by subjects is applied to the praises of those who reign, how much more excellent is it for us to restore to a most noble family that which we recognize it to have merited even by the lot of birth! For thus we follow justice, if we do not deny to good heirs the rewards of their forebears.

For it is fitting that they should even surpass their predecessors, who have deserved to reach our times. The ancient age indeed begot the Anicii almost equal to princes: the dignity of whose name, brought down to you by the fount of blood, has, with united forces, shone forth the more cheerfully, restored anew. Who then would leave less honoured in posterity those who are agreed to have been so long pre-eminent? The ages would be accused if such a family could lie hidden. And would that a longer life had preserved for us the Marii or the Corvini! Scarcely would a prince's wish be satisfied, if it should befall us to possess persons of such merits. How then, indeed, should we neglect things found, who desire to possess things past?

And therefore—let it be said with good fortune—we confer upon you, from the fourteenth indiction, the dignity of the office of primicerius, which is also called that of the domesticus. You shall enjoy all the titles which pertain to its administration. This honour, although it may seem inferior to so great a birth, is nonetheless seen to be more fortunate than all your other offices: in the time of which you deserved to receive a spouse of royal stock, whom in your curule chairs you would not even have presumed to desire. Act now, that as it is welcome to you, so it may be rendered acceptable to us. Consider what you have merited, and you will conduct yourself worthy of our alliance. For he who is joined to the reigning family is set in the bosom of praises. Now let greater pains be given to mildness:

now let kindly fellowship be shown to all, that we may be proved to have chosen such a one as no prosperity can change. Humbly conduct the affair of glory, because praise is gained from modesty, hatred is stirred up from arrogance. Envy indeed is undoubtedly the nearest neighbour to advancements, but it is better conquered by endurance, which by contention is ever increased. Above the other virtues love patience, dear to the wise: raised from among us, you will be praised more for enduring than for avenging. Conquer anger: love kindly things: beware lest your good fortune seem greater than your character; but, you who are joined to our race, be proved nearest in glorious deeds. Your parents indeed have been praised hitherto, but they were not adorned with so great a union.

Your nobility has nothing further whereby it may grow. Whatever you do worthy of proclamation, you are reckoned most worthy of your own marriage. Let no one, conscript fathers, judge us to have had no reason in giving honours, in that after the insignia of the consulate we confer lesser ones afterward. Nay rather, the merits of the candidate persuaded us that one already mature should not seem to take up nothing, who as a youth is recognized to have received offices already earned. For it was the mark of a miserly prince to enclose such great spaces of life in one honour, and therefore the more to bestow nothing, because he is first recognized to have merited the highest. Nay rather, let us grant all things mingled together: no dignity is lesser, when it is well administered, since reverence is for the most part seen to be received by the action from the renown of the person.

These things, moreover, are then distinguished by degrees, when they have been attributed to different persons. For whatever a man of consular rank has uprightly performed always retains its honour equally. Thus the greater river absorbs the names of the lesser streams, and although your Tiber receives very many waters, it nonetheless does not depart from its own name. And therefore—let it be said with good fortune—to the illustrious and magnificent man, the patrician Maximus, we have granted, from the fourteenth indiction, the dignity of the office of primicerius, which is also called that of the domesticus, to be administered, so that the modesty of the honour might grow by the merit of him who presides. For it is not lawful that what an Anicius bears should be called humble: a family proclaimed throughout the whole world, which is truly called noble, since uprightness of action does not depart from it.

But to these good things we add, conscript fathers, that to our most lofty alliance the bright grace of your family is joined. Truly, this glory one man cannot assume to himself alone, which we are proved to have conferred upon the Roman name. Render to my affection the fullest love. He is the more to be loved by the lord, who has deigned to bestow the name of kinsman upon a subject. But it is just, conscript fathers, that he should be dear, through whom such happy things have befallen you. Exult generally and celebrate these nuptials with profuse joy. Whence the name of all has profited, the vows of all ought to be.

What prayers could have exacted from me that which my own mind granted by spontaneous deliberation, that we might truly call the men of your order parents, who are to be joined to us by the splendour of alliance? After we had sent back the venerable men, the bishops, their embassy being made known, and our spirit had not opposed your petitions, although there were certain things blameworthy, some who came to us reported that the city of Rome still labours under foolish anxiety and is so acting that, were it not for the intervention of our mildness, it would stir up for itself perils more certain out of doubtful suspicions. Hence judge to whom the empty fickleness of the peoples ought to be imputed, if not to your order, by whom all things ought to have been composed.

For through your wisdom all the provinces ought to have been admonished, that they should be proved to take up such things as would seem to adorn the beginnings of the prince. Truly, what city would not be excusable, if Rome has erred? The lesser thing runs to the example of the greater, and by the law of another's deed it sustains the odium, which sets an example for sins. But we render thanks to the Godhead, which has adorned its own gifts rather by your excesses. Behold, we pardon faults before we perceive any acts of devotion: we owe nothing, and yet we pay; we are first beneficent, that afterward we may be able to find men most grateful.

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.

Let Your Greatness see to it that this comes to the knowledge of all, lest anyone suppose he may be excused through ignorance on the ground that he did not understand it to have been forbidden. Since the honourable nobility of your lineage and the proofs of your great loyalty had persuaded us to entrust to you, for peaceful governance, the city of Ticinum which you had defended in war, you, being overcome by a sudden flooding of slimy gout, have requested that you might be allowed to seek out rather the drying waters of Bormio, which are wholesome especially for this affliction. We heal your desire with a remedial command, so that by the benefit of our order we may bring about the soundness of health which we deservedly seek in you.

Far be it that the tyranny of a most grievous calamity should disarm a most warlike man—that ailment which in wondrous fashion forces vigorous limbs to wither by the infusion of a punishing humour, and fills the once-mobile joints, swelling them with a marble-like tumour. Though it knows how to empty all else, it seeks out the hollow cavities of the joints, where, growing sluggish in its marshy lodging, it forms stones out of fluid, and what nature had loosened for the grace of bending, it binds into a most unsightly rigidity with an alien hardness. This incurable affliction—and a suffering soundness—binds the loosed, contracts the living, and makes bodies shrink which have been maimed by no mutilation. While the limbs remain whole, the measure of one's stature is lost, and he is seen to be smaller from whom nothing is felt to have been taken away.

From the survivor the services of his limbs are withdrawn: the body is alive yet does not move, and, reduced to the rank of insensible things, it is now carried not by its own will but by another's motion. This living death is said to be sounder than all torments, and he is said to fare better who is not proved to have escaped the cause of so great a peril. The pain indeed departs, yet it leaves behind remnants stronger than itself; and, by a new example of misfortune, the affliction seems to withdraw, yet the sick man does not cease to be sick. Even the supplementary burdens are at times remitted to tortured debtors: but these are chains which, once they have been able to fetter their captive, know not how to loose him in his whole lifetime.

As it departs it leaves behind unhappy tokens, and in the manner of barbarian peoples it violently guards by its own marks the lodging of the body it has occupied, lest where that fierce thing has begun to take hold, hostile health should perhaps dare to enter there again. Although this seems contrary to all, it is most so to those who have flourished in the exercise of arms—that those hardest of limbs should grow soft from the boiling-down of disease, and that those who could in no way be overcome by an enemy from without should rather be conquered by an inward adversity. Go, therefore, with God as your guide, on your own feet to the aforesaid place. For far be it that our warrior should walk with another's steps. Let him be carried on a horse's back, not by human conveyance; for it is a grievous thing for a brave man so to live that he cannot even fill the place of an unarmed servant.

These things we have related to you in heightened narrative, that you may be carried away by a more than fervent longing to the pursuit of health. Use therefore those waters: first as a cleansing draught when drunk, then by the drying exhalations of the baths, where deservedly that untameable neck of the affliction is bent—when the inner parts are cleansed by abundant outflow, and the outer become free by the drawing-out virtue, and, as if by two aids gathered together, the disease cast into the midst is overcome. Let the gifts there granted by divine bounty be cherished. Against that conqueress of the human race the timely defences of the baths have been given; and what an unbroken decade does not subdue, what the entry of a thousand draughts does not soften, is there put to flight by pleasurable remedies.

May the divine powers grant the wished-for benefit, that we may come to know the most truthful fame of the place rather through your restored health—for to us it is desirable to escape whatever takes away bodily soundness. From the tenor of your report we have learned that on the Sacred Way, which antiquity dedicated with many superstitions, the bronze elephants in the neighbourhood are everywhere tottering toward ruin; and those creatures which in their fleshly substance are wont to live above a thousand years seem in their brazen images to be enduring their imminent fall. Let your providence cause their proper longevity to be restored to them, strengthening the gaping limbs with iron hooks; let it also fortify the sagging belly by setting a wall beneath it, lest that marvellous greatness collapse shamefully into ruin.

For even to the living ones their very fall is hostile: for when, in their manner of lying down, by men's art trees are cut away and they have committed their huge limbs to them, being upset with their whole weight they cannot rise again by their own strength once it has befallen them to have collapsed—namely because their feet are bent by no joints, but remain ever rigid and unbendable after the fashion of columns. There they lie prostrate with so great a mass that you might then sooner believe them made of metal, when you behold them living yet not moving. They lie as survivors with the likeness of corpses: you would think them dead though you do not doubt them to be alive; and, in the manner of collapsing buildings, they know not how to leave of their own accord the place which they have been able to occupy with their limbs.

That terrible greatness is not even equal to the tiniest ants, since it has not from nature that benefit which the lowliest of animals are seen to have merited. They rise up by human aid, by whose art they had lain. Yet the beast, once restored to its own steps, knows how to be mindful of the benefit: for it receives as its master him whom it recognizes to have come to its help; at his will it moves its steps, by his pleasure it takes food, and—what surpasses all the intelligence of quadrupeds—it does not hesitate at first sight to adore him whom it perceives to be the ruler of all. But if a tyrant should appear to it, it remains unbending; nor can it be imposed upon the beast to render to wicked men that which it knows of itself to display toward good princes.

In turn it stretches out its trunk as a hand, and gladly receives what will profit its master, because it knows that by his care it can live. For the aforesaid beast has, so to speak, a nosed hand, through which it takes up what is given and transmits it to its own mouth to be swallowed. For though it is a tall animal, it is fashioned with a very short neck, so that what it could not pluck up food from the ground, this it might seem able to satisfy by such a service. Cautious, it always advances by testing the ground, remembering that at the beginning of its capture a fall was harmful to it. Its breath, because it is said to heal the human headache, it exhales when asked.

When it comes to draw water, through the hollow of its trunk it pours out, on request, a shower like rain, and so recognizes what is asked of it that it gladly does what it is bidden. By a movement of its body it asks from various people what it may offer to its master, and reckons its keeper's gains to be its own nourishment. But if anyone scorns to supply what is requested, it is said, by opening the reservoir of its bladder, to discharge so great a flood that a kind of river seems to enter into the man's household, avenging the contempt by stench. For when wronged it keeps the offence, and is said long afterward to repay him by whom it perceives itself to have been injured. Its eyes indeed are small, yet they move with weight: you would believe its gaze to have aimed at something kingly. It scorns those who jest scurrilously;

it attends gladly to whatever is honourable, and you perceive that it judges rightly, since you will have learned that frivolous things displease it. Its hide is furrowed with ulcerous valleys, from which the abominable affliction of those-beyond-the-sea (elephantiasis) took its name; and it is hardened into such toughness that you would think the skin to be of bone. This is pierced by no force, penetrated by no edge of iron; and therefore the kings of the Persians drew this beast into their wars, since it would yield to no blows struck against it and would terrify its adversaries by its very mass. Wherefore it is most pleasing even to possess their likenesses, so that they who have not seen the living substance may know the imagined animal by such a representation.

And therefore do not suffer them to perish, since it belongs to Roman dignity to store up in that city, by the talents of craftsmen, what wealthy nature is known to have produced through the diverse parts of the world. Although every advancement is to be referred to the gifts of the Godhead, and nothing is established as good save what is recognized to have been conferred by Him, nevertheless above all the cause of royal dignity is to be ascribed to the judgments on high, because He Himself no less ordained him to whom He granted that His peoples should obey.

Wherefore, rendering thanks to our Author with most humble satisfaction, we make it known that our parents the Goths, amid the swords of armed array, after the custom of our forefathers, by laying a shield beneath us, conferred upon us—the Lord granting it—the royal dignity; so that arms bestowed the honour whose reputation wars had begotten. For know that I was chosen not in the narrowness of a bedchamber, but in fields widely open; not amid the dainty converse of flatterers, but with trumpets resounding I was sought, that, roused by such a din to a longing for inborn valour, the Getic people might find for itself a martial king. For how long could brave men, nurtured amid fervent wars, endure an unproven prince, so that they should labour over his reputation, however much they presumed upon their own valour?