Letter 10006: King Theodahad to Patricius, Vir Illustris [Most Illustrious], Quaestor.

King Theodahad to Patricius, Vir Illustris [Most Illustrious], Quaestor. It is demonstrably necessary for the state to choose persons suited to their offices, so that the man entrusted with justice is not burdened by bad character. It is pointless to demand from a man what he clearly does not possess; on the other hand, what is known to exist in someone can be confidently sought. Our first concern, therefore, was to examine your character, without which even the finest qualities can displease. Sincere benevolence is the crowning virtue of all good things -- and it is never alone, since it is known to be born from the other virtues. Follow the order of our judgment: just as we sought your character first, so let us see you guard justice above all else. Our second concern was to investigate the streams of your eloquence. Although we value it singularly, we rightly place it below character. In character, a man's life is known; through eloquence, only his tongue is praised. But in you, both are admirably combined: you shine equally in the merit of your actions and in the eloquence of your speech, so that our will as prince can rightly be understood to be carried out through you. For among all the arts, we cherish oratory so highly that we declare it the ornament of all learning. Whatever is conceived in any discipline, oratory delivers with beauty. A philosopher may discover great things -- but what good is it to think well if he cannot express it worthily? It is natural to make discoveries, but it takes an eloquent man to present them properly. How splendid it is, when everyone wants to speak, to express common things so skillfully that even the wise marvel at what they hear! We have recognized in you such strength in this art that you can persuade with grace and never know how to mix anything malicious into your arguments. We therefore grant you the office of Quaestor for the thirteenth indiction, with the favor of God, so that you may satisfy the public's hopes by following the judgment of the law. Give yourself wholly to the laws, wholly to the pronouncements of the wise. You serve us best when you serve the established rules of our predecessors. Consider that the prince's reputation rests in your words. What you say is our public image; what you think is, without question, our conscience. Understand how great a thing is demanded of you -- you to whom our reputation is entrusted. It embraces our subjects. It travels through foreign nations. Through it we are recognized where we are not seen. Our decrees convey speeches to cities and provinces. Even those who obey our commands can pass judgment on us. It is therefore of the utmost importance to guard carefully what has the power to determine how we are judged.

VI. PATRICIO V. I. QUAESTORI THEODAHADUS REX. [1] Necessarium probatur esse rei publicae personas dignitatibus aptas eligere, ut cui iustitia committitur, malis moribus non gravetur. alioquin inefficax est ab homine exigere quod agnoscitur non habere: contra confidenter quaeritur, quod inesse sentitur. [2] Et ideo primum nobis placuit tuos mores inspicere, sine quibus possunt quaelibet optima displicere. ornamentum enim bonorum omnium est sincera benignitas, quae non est sola, quia de virtutibus cognoscitur esse generata. ordinem serva nostri iudicii, ut, sicut haec prima quaesivimus, ita te custodire iustitiam prae omnibus sentiamus. [3] Secunda nobis cura fuit eloquentiae tuae fluenta perquirere, quam licet singulariter diligamus, moribus tamen iuste postponimus. in illis enim vita cognoscitur, hic tantum lingua laudatur. sed in te valde decorum, quia utrumque nosceris habere sociatum. aequaliter enim splendes actionis merito et dictionis eloquio, ut iuste possit intellegi per te voluntas principis expediri. nam inter ceteras artes oratoriam sic diligimus, ut eam ornamentum litterarum omnium esse fateamur. [4] Quicquid enim in qualibet disciplina concipitur, ab ista sub decore profertur. reperiat quamvis magna philosophus: quid proderit sentire, si laudabiliter non possit excolere? naturale est invenire, sed facundi decenter adserere. quale est enim cunctis desiderantibus loqui et res communes ita diserte dicere, quas etiam prudentes se mirentur audisse? in hac te cognovimus arte praevalidum, ut et suadere possis suaviter et suggestionibus tuis nescias maligna miscere. [5] Atque ideo quaesturae tibi fasces per tertiam decimam indictionem propitia divinitate concedimus, ut saties generalitatis votum iuridicorum sequendo iudicium. totum te legibus, totum responsis trade prudentium. sic nobis optime famularis, si priscorum servias constitutis. considera in verbis tuis laudem positam principalem: fama nostra est quod loqueris, conscientia sine dubitatione quod sentis. [6] Intellege quantum sit, quod a te exigatur, cui opinio nostra committitur. haec subiectos nostros amplectitur: haec per gentes exteras pervagatur: per hanc ubi non videmur, agnoscimur. decreta nostra tradunt civitatibus provinciisque sermones: iudicare de nobis possunt etiam qui nostris iussionibus obsequuntur. summo ergo studio constat esse servandum, quod de nobis potest ferre iudicium.