Letter 6005: Formula of the Quaestorship.

5. FORMULA OF THE QUAESTORSHIP. [1] If high offices are illustrious only in proportion as they enjoy the fullness of our presence, if frequent attendance upon us discloses the favor of the sovereign, then no one among the judges can be so glorious as the man who has been received into a share of our deliberations. For to some we entrust the administration of the public funds, to others we grant the hearing of cases, to others we delegate the rights over our patrimony; but the quaestorship we receive with our whole heart, for we reckon it to be the voice of our own tongue. [2] This office is of necessity applied intimately to our thoughts, so that it may say as its own what it knows we feel; it lays aside the choice of its own will and so takes up the willing of our mind that what it speaks is rather thought to have proceeded from us. O how arduous a thing it is for a subject to take up the words of the sovereign, to be able to say what is believed to be ours, and, advanced to public honor, to make falsehood glorious! [3] Consider what weight you have, and equally what dignity. If we are in any doubt about something, we make inquiry of the quaestor, who is the treasury of public repute, the cabinet of the laws, ever prepared for what arises suddenly; and, as Tullius [Cicero], the master of eloquence, says, nothing seems more excellent than to be able by speaking to hold the minds of men, to allure their wills, to drive them where one wishes, and to lead them away from where one wishes. For if it is the orator's own province to speak weightily and with ornament, so that he may stir the minds of the judges, how much more eloquent ought he to be who is known to admonish the peoples through the mouth of the prince, that they should love what is right, despise what is perverse, praise the good without end, and vehemently accuse the worst? So that the exercise of severity is almost at leisure where the strength of eloquence prevails. Let him be the most prudent imitator of the ancients, let him correct the morals even of others and guard his own with due integrity. [4] In short, such ought the quaestor to be as it befits one who bears the image of the prince. For if it happens to us, as is customary, to hear a case from the records, what authority will there be in a tongue that beneath our eyes is able to fill out the royal spirit? There ought to be present a knowledge of the law and caution of speech, so that no one should have cause to censure what it shall be established the prince has decreed. There will be need, moreover, of firmness of mind, that he be drawn aside from the path of justice by no bribes and no terrors. [5] For in the preserving of equity we suffer ourselves to be contradicted, we who nonetheless ought to be obeyed. But see that you bring such learning to bear that, fully consulted, you may set forth all things convincingly. Other dignities, indeed, seek the comforts of assessors; but your dignity supplies counsels to the prince. And therefore, summoned by the fame of your prudence and eloquence, we grant to you, by God's bestowal, for that indiction, the quaestorship, the glory of letters, the temple of civility, the mother of all dignities, the dwelling of self-restraint, the seat of all the virtues, so that you may so act as you contend that you are equal to the things aforesaid. [6] For to you the provinces transmit their petitions; from you the senate seeks the help of the law; from you the learned are approved to seek what they have come to know; and it is necessary for you to suffice for all, however many it shall befall to demand from us the remedies of the laws. But when you have done all these things, be not lifted up by any elations, be not bitten by any envy, rejoice not in the calamities of others, since what is hateful to the prince cannot befit the quaestor. Exercise the power of the prince in the condition of a subject. Thus, glorified through our mouth, so speak that you may nonetheless believe you will render an account to us as your judges, where either the blameworthy receives his recompense or the praised man acquires the glory of his good purpose.

V. FORMULA QUAESTURAE. [1] Si tantum clarae sunt dignitates quantum nostris aspectibus perfruuntur, si praesentia frequens prodit dominantis affectum, nullus ita iudicum potest esse gloriosus quam ille qui est in cogitationum nostrarum participatione susceptus. aliis enim pecuniae publicae committimus procurationem, aliis causas concedimus audiendas, aliis patrimonii nostri iura delegamus: quaesturam toto corde recipimus, quam nostrae linguae vocem esse censemus. [2] Haec nostris cogitationibus necessario familiariter applicatur, ut proprie dicere possit quod nos sentire cognoscit: arbitrium suae voluntatis deponit et ita mentis nostrae velle suscipit, ut a nobis magis putetur exisse quod loquitur. o quam arduum est subiectum verba dominantis assumere, loqui posse quod nostrum credatur et provecti in publicum decorem gloriosam facere falsitatem! [3] Considerate quid ponderis habeatis pariter et decoris. si quid dubitamus, a quaestore requirimus, qui est thesaurus famae publicae, armarium legum, paratus semper ad subitum et, ut ait Tullius magister eloquentiae, nihil praestabilius videtur quam posse dicendo tenere hominum mentes, allicere voluntates, impellere quo velit, unde autem velit, deducere. nam si oratoris est proprium graviter et ornate dicere, ut possit animos iudicum commovere, quanto facundior debet esse, qui ore principis populos noscitur ammonere, ut recta diligant, perversa contemnant, bonos sine fine laudent, pessimos vehementer accusent? ut paene feriata sit districtio, ubi praevalet eloquentiae fortitudo. sit imitator prudentissimus antiquorum, mores et alienos corrigat et suos debita integritate custodiat. [4] Talem denique oportet esse quaestorem, qualem portare principis decet imaginem. nam si nos, ut assolet, causam gestis audire contingat, quae auctoritas erit linguae, quae sub oculis regalem genium possit implere? adesse debet scientia iuris, cautela sermonis, ut nemo debeat reprehendere quod principem constiterit censuisse. opus erit praeterea firmitas animi, ut a iustitiae tramite nullis muneribus, nullis terroribus auferatur. [5] Nam pro aequitate servanda et nobis patimur contradici, cui etiam oportet oboediri. sed vide ut tantum doctrinae deferas, quatenus probabiliter omnia perquisitus exponas. aliae quippe dignitates assessorum solacia quaerant: tua vero dignitas principi consilia sumministrat. atque ideo prudentiae vel eloquentiae tuae fama provocati quaesturam tibi, gloriam litterarum, civilitatis templum, genetricem omnium dignitatum, continentiae domicilium, virtutum omnium sedem, per illam indictionem deo praestante concedimus, ut sic agas, quemadmodum te parem rebus praedictis esse contendas. [6] Ad te enim provinciae sua vota transmittunt: a te senatus iuris quaerit auxilium: a te docti probantur expetere quod noverunt, et necesse tibi est omnibus sufficere, quantos a nobis contigerit legum remedia postulare. sed cum haec omnia feceris, nullis elationibus efferaris, nulla mordearis invidia, alienis calamitatibus non laeteris, quia quod odiosum est principi, non potest convenire quaestori. exerce potestatem principis condicione subiecti. sic ore nostro glorificatus eloquere, ut te tamen rationem credas nobis iudicibus redditurum, ubi aut culpabilis vicissitudinem recipit aut boni propositi gloriam laudatus adquirit.