Letter 11004: A man of excellent character and high standing, Libertinus, bears this letter to you.

Your Glory took pains to transmit to me a copy of the bond [cautio] of Libertinus, a man of magnificence, in order to show me with what obligation or intention this same Libertinus came to the dignity of the praetorship. This bond, having been read over to me by my glorious brother Palatinus the patrician and by my counselor Theodorus, a man of magnificence, was carefully made known to me, and it appeared abominable both to me and to all who were able to learn of it. But your Glory ought to remember that you have never received my letters on behalf of anyone's recommendation, except that you should grant your protection in such a way that justice favors it. And because the whole province together was at the same time rendering thanks concerning this same Libertinus, I made it known. For who he was, or what cases he had, I have never professed, nor do I to this point know in detail. For if he is found culpable even in this matter of the bond, what he may allege in his own behalf concerning other matters, I do not know; yet this one thing I know well and firmly: that even if he committed some fraud against the public revenues, his property ought to have been struck [confiscated], not his liberty. For in this, that free men are struck down [beaten]—to say nothing of the fact that almighty God is offended, to say nothing of the fact that your reputation is gravely burdened—the times of our most pious emperor are nonetheless utterly darkened. For this is the difference between the kings of the nations and the emperor of the Romans: that the kings of the nations are lords of slaves, but the emperor of the Romans is lord of free men. Hence you too, whatever you do, ought to act first indeed with justice preserved, and then with liberty guarded in all things. It is written: 'What you do not wish to be done to you, see that you do not yourself do to another' [Tobit 4:16]. And through her very self the Truth says: 'What you wish that men should do to you, do you also the same to them' [Matthew 7:12]. Therefore you ought especially to attend to the liberty of those who have been committed to your examination; and if you yourselves do not wish your liberty to be wronged by your superiors, preserve, by honoring it, the liberty of those subject to you. For we know who said: 'Heaven and earth shall pass away, but my words shall not pass away' [Matthew 24:35]. And because his words do not pass away, but are fulfilled in all things, let us fear what he says again: 'With what measure you have measured, with the same it shall be measured' to you [Matthew 7:2]. But what does your Glory suppose—that, if we act proudly, if we act cruelly, having despised God we appease men to ourselves? By no means. For he himself who is despised stirs up against us the very one whom, having despised God, we wish to appease. Let us therefore take care in all things to please God, who is able even to lead angry men back to gentleness. For, as I have said, even gentle men, when God is indignant, are provoked to wrath. But if it is said that without beatings and terrors public frauds cannot be discovered, I could admit this, if in the matter of the accounts lord Leontius had not come; for it is true that those are wont to resort to their hands [violence] who fail in sense and in tongue. Concerning which matter your Glory cannot excuse itself to me. For [...] But concerning the cases of those whom you examine, I confess the truth: that hearing many things which I never before knew, I blush vehemently. Hence I keep silent both to you and to the most pious lord emperor. For if it could be established for me that they had just causes regarding their own accounts, I had both first to press you through letters and, if I had been heard not at all, to suggest it to the most serene lord emperor. But because nothing is established for me concerning their accounts, therefore, as I have said, I say nothing to this point either to you or to the most pious prince. For it is shameful for me to defend that which has not first been established to me as just, because I love men for the sake of justice, and I do not on the other hand set justice after for the sake of men. So act, then, glorious son, that in the business committed to you, you may first have placated him who contains all things, and then may fulfill the advantage of the most serene prince with all solicitude. For I judge that to be negligent in the business of him by whom it was committed to you is also not without sin. But because, by almighty God's bestowing, your wisdom is competent both to search out the accounts vigilantly and carefully and, through gentleness, to placate for yourselves the judgment of the Creator—whenever wrath invades the soul, subdue the mind, conquer your very self. Defer the time of fury; when the mind has become tranquil, judge what is pleasing. For anger, in the punishment of evildoers, ought to follow the reason of the soul, not to go before it, so that, as the handmaid of justice, it may come behind its back and not, wanton, burst out before its face. Sometimes indeed it is to be displayed and not exhibited; sometimes it is to be exhibited, but never to be followed. For when in the execution of justice we grow angry with a placated mind, we both do not follow anger and we exhibit it. Anger indeed, which disturbs the soul, with how great consideration must it be guarded against! Concerning which it is written: 'Let every man be swift to hear, but slow to speak and slow to wrath. For the wrath of man does not work the justice of God' [James 1:19-20]. Hence again [...] great [...]. Hence David, taking upon himself the person of the infirm, says: 'My eye is troubled because of wrath' [Psalm 6:8]. And he added what follows from that very disturbance: 'I have grown old among all my enemies.' For when, out of wrath, the eye of the heart has been troubled, we are reduced to old age among our enemies, because among malignant spirits we are recalled to the likeness of the old man. Since therefore the sacred words detest with so many testimonies the anger that stirs the heart, let us weigh with what intention we ought to flee this vice, which, God being judge, is in his testimony so often reproved. Another opinion also occurs: that some are burdened on behalf of others, and to certain men those things which have been expended by imperial order are not at all credited. Whether this be true, I do not know. But if it is so, you ought by no means to do this at all, both for fear of the eternal judgment and for the very reckoning of human consideration. Behold, glorious son, provoked by the love of God and by your own, I have briefly indicated all that I have perceived, all that I have heard. But it is the part of a wise man both to weigh more broadly things briefly heard and to correct with speed whatever displeases God. May almighty God surround you with the robe of heavenly grace, so that here he may guard you both from depraved deeds and from perverse men, and may gladden you afterward in the eternal homeland with him by a pious recompense.

Cautionis* exemplar Libertini^ viri magnifici** ad me® studuit gloria vestra trans- mittere, quatenus mihi ostenderet, cum qua obligatione^ vel mente ad praeturae* digni- tatem isdem Libertinus accesserit. Quae a glorioso fraltre meo Palatino patricio* vel consiliario meo viro magnifico' Theodoro' relecta mihi suptiliter^ insinuata est atque execrabilis et mihi et cunctis apparuit, qui cognoscere valuerunt. Sed debeat** gloria XI, 3 in tUulo: ecclesie Bl. B*l; Eudosio VaL A (ed. M); Eulogio ed. Q. — Syon add. B* 1. •>) ex vivendo corr. g 1. *>) istos q*2.3, aed corr. q* 2. «) coutinere Q*. Q. *) non q3. Ua q 1 (cum Vat. E.F. »ec. ed.M); recidium & Bl; recideva q*1; recidivam q* 2. 3. q3; molestia add. edd. — aegritudine vestra recidiva Vat. D (ed. M). fateretin q1. 8) ex cautis corr. cautiis q 1. ^) ex tractamus corr. B 1.Q 1. i) disponimus B 1. q 1. Q* 1, sed corr. B 1. q 1. ^) quare Q 1. >) verba qual. inv. pot, post transmisimns transponit B 1. ^) ex cognoscitis (iia q) corr. B 1. °) ecctas B 1. q 1; occIesiQ q 3. XI, 4 in tilulo: ex consul Q*; exconsuli q. B* 1. ») et add. codd. *>) veriu B 1; om. haee Bl. 8) salubriter Q*2. h) debet q. q*2.3. XI, 3. De Eoclem, ep. Clnsino, cf. ep. X, 13 n. l) De episcopatu Balneoregiensi agi videitHr: cf. ep. X, 13 n. 4. XI, 4. De Leontio cf. ep. VIII, 33 n. 1) De Libertino expraetore agitur: cf. ep. III, 37 n. IX, 4 n. 3. An idem fuit, aUus mentio fit in ep. VII, 19 (n. 6). IX, 5 (n. 5). IX, 28? Quam cawtionem dederit, duibito; fortasse de suffragio promisso: cf. ep. V, 38 p. 324 n. 3. 2) De Pdlatino, quem, quo munere fwictus sit, nescimus cf. ep. IX, 44 n. 8 et IX, 6 n. 4. 3) De Theodoro cf. «p. III, 18 n. yestra meininisse , quia numquam meas epistolas pro commendatione alicuius accepit, nisi ut protectionem vestram favente iustitia praestaretis. Et quia de eodem Libertino tota simul provincia gratias referebat, indicavi. Nam vel quis esset vel quales causas habuerit, neque umquam professus sum neque^ hactenus suptiliter^ scio. Nam si et in ista^ causa cautionis" culpabilis invenitur, de aliis causis quid** pro se alliget, nescio; unum tamen hoc bene atque constanter novi, quia, et si quam® rebus publicis fraudem fecit, substantia eius caedi^ debuit, non libertas. Nam in hoc, quod liberi caedunturP, ut taceam, quod omnipotens^ Deus ofiFenditur, ut taceam, quod^ vestra opinio vehementer gravatur, piissimi tamen imperatoris' nostri omnino tempora' fuscantur. Hoc enim inter reges gentium et^ imperatorem" Romanorum distat, quia reges gentium^ domini servorum sunt, imperator vero Romanorum dominus liberorum*. Unde et vos, quic- quid agitis, prius quidem servata iustitia^, deinde custodita per omnia libertate agere debetis^. Scriptum est: 'Quod tibi non vis fieri, vide, ne ipse alteri feceris'*. Et perTob.4, is. semetipsam veritas dicit: 'Quae vultis, ut faciant vobis homines, et vos eadem facite Matth. 7, la. illis'. Libertatem ergo eorum qui vobis in discussione commissi sunt vestram specia- liter y attendere debetis ; et si ipsi a maioribus vestris iniuriari libertatem vestram * non * vultis, subiectorum vestrorum* libertatem honorando*» custodite. Scimus enim qui dixit: 'Caelum et terra transibunt, verba autem mea non transibunt'. Cuius quia*^ verbaMatth.M,S5. non transeunt, sed per omnia implentur, metuamus, quod iterum* dicit: 'Li qua men- Matth. 7, a. sura® mensi fueritis, in ea metietur' vobis\ Quid autem gloria vestra existimat, quia^, si superbe, si crudeliter agimus, despecto Deo^ nobis homines' placamus? NuIIo modo. Nam ipse qui^ despicitur eum contra nos quem despecto Deo placare^ volumus irritat. Curemus ergo per omnia placere Deo"*, qui potens est etiam iratos homines ad man- suetudinem reducere°. Nam, sicut dixi, etiam mansueti homines indignante Deo ad iracundiam provocantur. Si autem dicitur, quia sinc verberibus atque terroribus fraudes® publicae inveniri non poBsunti^, hoc admittere poteram, si in ratiocinorum causa domnus^ Leontius non venisset'; nam verum est, quia illi solent manibus excedere, qui' in sensu et in lingua deficiunt. De qua re mihi^ vestra se^ gloria non valet excusare. Nam vel quae De causis vero eorum quos discutitis* verum fateor, quia multa audiens quae* numquam^ ante cognovi vehementer erubesco. Unde et vobis et*' piissimo domno^ im- peratori taceo. Nam si mihi constare potuisset, quia iustas causas de suis rationibus haberent, et prius per® epistolas vos pulsare habui et, si auditus minime fuissem, sere- nissimo domno imperatori suggererem. Sed quia mihi de eorum rationibus nihil con- stat, ideo, sicut dixi, et vobis et piissimo principi hactenus nihil dico. Turpe est enim ™) causationis q*2. ») qui q3. °) itaBl. q1; in add. q*. q3. p) ced. codd. n. <i) verba omni- poteus usque qnod om. R 1. ') imperatores q *. ") omui tempore q *. verba et tisque gentium oni. Rl. «) ita Q*2.3; imperatorum qI. q* 1. ▼) iustia B 1. ^) debeatis q* 1. «) facias q3. ▼) qne Q*. q3. ^) invenit Rl. *) ita Q*l; cQcidistis q3; ceditis cet. 7) quia codd. n, praeter q3. 4) Be Ikoc loco cf. Gregorovii Gesck, d. St. Bom im MitidciU. II^ p. 49 s. Eadem repetit noster in ep. Xni, 34. GREGORII L REGI8TRI me ' defendere, quod prius mihi non ^ constiterit iustum esse, quia ego homines propter iustitiam diligo, non autem'' iustitiam propter homines postpono^ Ita ergo age, gloriose fili, ut in^ actione commissa prius illum habeas placatum, qui continet omnia, ac deinde serenissimi^ principis utilitatem cum onmi sollicitudine impleas. Nam ef^ in eius actione, a quo tibi commissa est, esse neglegentem non° sine peccato existimo. Sed quia omnipotente Deo largiente'' idonea est vestra sa- pientia et rationesP vigilanter ac suptiliter exquirere^ et Creatoris' vobis iudicium per mansuetudinem placare, quotiens ira" animum invadit, mentem edoma^, vince te ipsum. Differ^ tempus furoris; cum tranquilla mens {uerit, quod placet iudica. Ira enim in vindicta malorum sequi^ debet rationem^ animi, non praeire, ut quasi ancilla iustitiae post tergum' veniat et non lasciva ante faciem prorumpat. Aliquando vero osten- denda est et non exhibenda, aliquando exhibenda est, sed numquam sequenda. Quando enim in executione}" iustitiae placata mente' irascimur^ iracundiam et non sequimur^ et® exhibemus. Ira enim, quae animum perturbat, quanta consideratione cavenda est! bc, 1, if.De qua scriptum est: ^Sit onmis homo velox ad audiendum, tardus autem ad loquen- dum et tardus ad iram. Ira enim viri iustitiam Dei non operatur'. Hinc rursum^ Pt. i, 8. tatem ^ magnam'. Hinc David personam in se infirmorum°^ sumens ait: 'Turbatus est prae ira oculus meus*^'. Atque ex ipsa perturbatione quid sequatur, adiunxit: ^ln- veteravi inter omnes inimicos meos'. Ex ira quippe cum turbatus^ fuerit oculus oordis, inter inimicos nostrosi^ ad vetustatem reducimur, quia inter malignos spiritus ad ve- tusti^ hominis similitudinem revocamur. Cum igitur iram, quae cor permovet, sacra eloquia tot' testimoniis detestentur, perpendamus, qua intentione debemus hoc vitium fiigere, quod Deo iudice' in testimonio illius totiens reprobatur. Alia* quoque occurrit" opinio, quia alii pro aliis gravantur"^ et quibusdam, quae^ ex principali iussione expensa sunt, minime reputantur. Quod si verum sit', nesoio. Hi tamen ita est, hoc omnino facere et pro timore aetemi iudicii et pro ipsius humanae conifiderationis rationc minime^ debetis. Kcce, gloriose fili, amore Dei tuoque provocatus cuncta quae sensi, cuncta quae' ttudivi breviter indicavi. Sapientis autem viri est et breviter audita latius pensare et, ijuaeque Deo displicent, in celeritate corrigere*. Omnipotens Deus caelestis^ vos gratiae Itroiiutiiom circumdet, ut hic vos et a pravis actibus et a perversis homlnibus tueatur® <?l fipud Hij poHtinodum in aeterna patria pia** remuneratione laetificet. f/ Ua Hli rii« om, eet, «) non om. -B i — non mihi q* 2, autem om. BJ. *) poatpone ^•/, itfMiHtittt (//i, Ui oin, H t. 1) serenissimo Rl. °») et om. Rl. uog Rl, <>) largiante ^ / 1*1 fniUi Qli 'U 6xqiiinj qH. ') creatori q 1. ■) irQ Rl. *) mente doma Rh «) differt // /; tiilhntt Q^li in mtiTi/. ould. NoU Q 1. ▼) 8ed qui Q*l. ^) ratione Rl; rationi q1. ») post- k4ii*Hn ul «««iiiMilIon© codd, n. ») placamente q1; placita mente q* 2. •) irasoitur codd. n. MAj^uMit9 Hl «t om, Q*2. rursuB R 1. •) qui R 1. 0 potest Q*. q3. 8) hominee R 1. tt M^Utisiin Q* /. intirmor Q* L tuus q* L <>) conturbatus Rl; si conturbatus q3.