Letter 7: Ambrose, Bishop, to the most blessed prince and most Christian Emperor Valentinian.

Ambrose, bishop, to the most blessed prince and most Christian Emperor Valentinian. 1. Since all men who are under Roman rule serve you, the emperors and princes of the earth, you yourselves serve Almighty God and the holy faith. For salvation cannot be secure unless each person truly worships the true God, that is, the God of the Christians, by whom all things are governed; for he alone is the true God, who is to be venerated with the inmost mind. "For the gods of the nations are demons," as Scripture says [Psalm 95:5]. 2. Therefore whoever serves this true God, and receives him to be worshipped with inmost affection, devotes to him not dissimulation, not connivance, but the zeal of faith and of devotion. Finally, even if not this, he ought at least to show no kind of consent to the worship of idols and to the profane observances of ceremonies. For no one deceives God, to whom all things, even the hidden things of the heart, are made manifest. 3. Since, then, faith toward the true God is to be shown by you, most Christian Emperor, since the zeal, the caution, and the devotion of that faith belong to you, I wonder how some have conceived the hope that you ought to restore the altars of the gods of the nations by your command, and also to furnish expenditure for the use of profane sacrifices. For what has long since been claimed for the treasury or the privy purse, you will be seen rather to bestow from your own resources than to return from theirs. 4. And they complain of losses, men who never spared our blood, who overthrew the very buildings of the churches. They also ask that you confer privileges on them, who by Julian's recent law denied to us the common use of speaking and teaching, and those privileges by which even Christians have often been deceived; for they wished to entangle some by those privileges, partly through imprudence, partly to avoid the troubles of public obligations; and because not all are found steadfast, even under Christian princes very many have lapsed. 5. But even if these things had not already been removed, I would approve their being taken away by your command; yet since throughout almost the whole world they have been checked and forbidden by many earlier princes, and at Rome were removed by your clemency's brother, Gratian of august memory, for the sake of the true faith, and annulled by issued rescripts, do not, I beg, either tear down what was faithfully established, or rescind your brother's commands. In civil affairs, if he established anything, no one thinks it should be violated; and yet a command concerning religion is trampled underfoot. 6. Let no one take advantage of your youthful age: if he who demands these things is a pagan, he ought not to entangle your mind in the bonds of his superstition; but by his own zeal he ought rather to teach and admonish you how you should be zealous for the true faith, since he with such great feeling defends what is empty as though it were true. I too advise that honor be paid to the merits of distinguished men; but it is certain that God is to be preferred above all. 7. If counsel is to be taken concerning military matters, the opinion of a man practiced in battles ought to be awaited, and his advice approved; when the discussion is about religion, think of God. No one is wronged when Almighty God is preferred above him. He has his own opinion. You do not compel an unwilling man to worship what he does not wish; let this same liberty be allowed to you, Emperor, and let each man bear patiently if he does not extort from the emperor what he himself would resent, if the emperor wished to extort it from him. Even to the pagans themselves the disposition of a turncoat is wont to be displeasing; for each man ought freely to defend and to keep the faithful purpose of his own mind. 8. But if certain men who bear the name of Christian think that some such thing should be decreed, let bare words not capture your mind, let empty names not deceive you. Whoever advises this, sacrifices; and whoever decrees this, sacrifices; yet the sacrifice of one is more tolerable than the lapse of all. This whole Christian senate is endangered. 9. If today some pagan, Emperor (which God forbid), were to set up an altar to idols and were to compel Christians to assemble there, so that they should be present at the sacrifices, so that the ashes from the altar should fill the breath and the faces of the faithful, the embers from the sacrilege, the smoke from the pyre; and were to deliver his opinion in that senate-house where, having sworn at the altar of an idol, men would be compelled into giving their vote (for they interpret the altar as placed there so that, by its oath, as they suppose, each assembly might deliberate for the common good, although the senate-house is now filled with a greater number of Christians) -- the Christian would believe it persecution who was compelled to come to the senate on such a condition: which often happens; for they are compelled to assemble even amid injuries. Under you, then, as emperor, shall Christians be compelled to swear at an altar? What is it to swear, except to confess the divine power of him whom you call to witness as the guarantor of your faith? Under you as emperor is this sought and demanded: that you order an altar to be set up, and that expenditure be given for profane sacrifices? 10. But this cannot be decreed without sacrilege; therefore I ask you not to decree it, nor establish it, nor subscribe to decrees of this kind. As a priest of Christ I appeal to your faith: all of us bishops would appeal, were it not that this incredible and sudden thing had reached the ears of men, that some such thing had either been suggested in your council, or sought by the senate. But far be it that the senate should be said to have sought this: a few pagans use the name common to all. For nearly two years ago, when they attempted to seek this, the holy Damasus, priest of the Roman Church, chosen by the judgment of God, sent to me a petition which the Christian senators had given, indeed innumerable ones, declaring that they had given no such mandate, that they did not agree with petitions of the pagans of this kind, that they gave no consent: they complained also, publicly and privately, that they would not assemble at the senate-house if any such thing were decreed. Is it worthy of your times, that is, of Christian times, that dignity be taken away from Christian senators, so that the fulfillment of the pagans' profane will may be granted to them? This petition I forwarded to your clemency's brother; from which it was established that the senate had mandated nothing to the envoys concerning the expenses of superstition. 11. But perhaps it may be said: Why were they not present in the senate some time ago, when these things were being sought? They say plainly enough what they wish, those who were not present: they have spoken plainly enough, those who have spoken before the emperor. And do we wonder, nevertheless, if at Rome they snatch from private men the liberty of resisting, men who do not wish you to be free not to command what you do not approve, and to keep what you believe? 12. And therefore, mindful of the legation lately entrusted to me, I appeal again to your faith, I appeal to your mind; that you neither decide that a response should be made in accordance with this petition of the pagans, nor add to responses of this kind the sacrilege of your subscription. By all means refer it to the prince Theodosius, the father of your piety, whom you have been accustomed to consult on almost all the greater matters. Nothing is greater than religion, nothing more sublime than faith. 12*. If it were a civil case, the right of reply would be reserved for the opposing party; it is a case of religion, and I, a bishop, appeal. Let a copy of the memorial that was sent be given to me, that I may reply more fully; and thus, consulted on all points, may your clemency's father deign to reply. Certainly, if anything else is decided, we bishops cannot endure this with an even mind and pretend not to notice; it will be permitted you to come to the church, but there you will find no priest, or you will find one resisting. 14. What will you answer to the priest who says to you: "The Church does not seek your gifts, because you have adorned the temples of the pagans with gifts? The altar of Christ rejects your offerings, since you have made an altar for idols; for your voice, your hand, and your subscription are your own work. The Lord Jesus refuses and rejects your homage, since you have submitted to idols; for he said to you: 'You cannot serve two masters' [Matthew 6:24]. The virgins consecrated to God do not have your privileges, and do the Vestal virgins claim them? Why do you seek the priests of God, to whom you have preferred the profane petitions of the pagans? We cannot take up fellowship in another's error." 15. What will you answer to these words? That you were a boy when you lapsed? Every age is perfect in Christ; every age is full of God. Boyhood is no excuse in matters of faith: even little children have confessed Christ with fearless mouth against persecutors. 16. What will you answer to your brother? Will he not say to you: "I did not believe myself conquered, because I left you as emperor: I did not grieve to die, because I had you as heir: I did not lament to depart from empire, because I believed that my decrees, especially those concerning divine religion, would endure for all ages? These, then, were the titles of pious virtue I had raised, these the spoils I offered from the world, these the trophies from the devil, these the spoils I offered from the adversary of all, in which there is eternal victory. What more could my enemy have taken from me? You have annulled my decrees: which he who took up arms against me has not yet done. Now I receive a heavier weapon in my body, that my statutes are condemned by my brother. In the better part of myself I am imperiled in you; for that was the death of the body, this is the death of virtue. Now empire is taken from me, and what is more grievous, it is taken away by your people, taken away by my own people: and that is taken away which even my adversaries praised in me. If you consented willingly, you have condemned my faith: if you yielded unwillingly, you have betrayed your own. Therefore, what is more grievous, I am imperiled even in you." 16*. What will you answer also to your father, who will appeal to you with greater grief, saying: "Of me, my son, you have judged most wickedly, you who thought that I had shown connivance to the pagans: no one reported to me that there was an altar in that Roman senate-house; I never believed so great an outrage, that in that common council of Christians and pagans the pagans should sacrifice, that is, that the pagans should insult the Christians who were present, and that Christians should be compelled against their will to be present at the sacrifices. Many and various crimes were committed while I reigned, and I avenged whatever was detected: if anyone then lay hidden, ought he then to say that I approved what no one had reported to me? Of me you have judged most wickedly, if it was another's superstition, and not my own faith, that preserved my empire." 17. Therefore, since you perceive this, Emperor -- that injuries are inflicted first upon God, then upon your father and your brother, if you decree any such thing -- I beg you to do that which you understand will profit your salvation before God.

EPISTOLA XVII. Imperatorum esse religionem tueri: nec ab eis instaurationem superstitionis postulandam. Nullam ergo illorum habendam rationem a quibus quidpiam contra fidei christianae decus flagitatur. Falso petitionem senatus nomine oblatam esse, cum ei christiani senatores non consenserint. De hoc referri oportere ad Theodosium, et ad episcopos: Valentinianum, si privilegia infidelibus concesserit, ab Ecclesia rejiciendum, sed et fratris ac patris memoriae irrogaturum injuriam, de qua graviter expostulantes, inducuntur. AMBROSIUS episcopus beatissimo principi, et christianissimo imperatori VALENTINIANO. 1. Cum omnes homines, qui sub ditione Romana sunt, vobis militent imperatoribus, terrarum atque principibus, tum ipsi vos omnipotenti Deo et sacrae fidei militatis. Aliter enim salus tuta esse non poterit, nisi unusquisque Deum verum, hoc est, Deum christianorum, a quo cuncta reguntur, veraciter colat; ipse enim solus verus est Deus, qui intima mente veneretur: Dii enim gentium daemonia, sicut Scriptura dicit (Psal. XCV, 5). 2. Huic igitur Deo vero quisquis militat, et qui intimo colendum recipit affectu, non dissimulationem, non conniventiam, sed fidei studium et devotionis impendit. Postremo si non ista, consensum saltem aliquem non debet colendis idolis, et profanis ceremoniarum cultibus exhibere. Nemo enim Deum fallit, cui omnia etiam cordis occulta manifesta sunt. 3. Ergo cum a te, Imperator christianissime, fides Deo vero sit exhibenda, cum ipsius fidei studium, cautio atque devotio, miror quomodo aliquibus in spem venerit, quod debeas aras diis gentium tuo instaurare praecepto, ad usus quoque sacrificiorum profanorum praebere sumptum; quod enim jamdudum vel fisco vel arcae est vindicatum, de tuo magis conferre videbere, quam de suo reddere. 4. Et de dispendiis queruntur, qui numquam nostro sanguini pepercerunt, qui ipsa Ecclesiarum aedificia subruerunt. Petunt etiam ut illis privilegia deferas, qui loquendi et docendi nostris communem usum Juliani lege proxima denegarunt, et privilegia illa, quibus saepe decepti sunt etiam christiani: nonnullos enim illis privilegiis partim per imprudentiam, partim propter publicarum necessitatum molestias declinandas irretire voluerunt; et quia non omnes fortes inveniuntur, etiam sub principibus christianis plerique sunt lapsi. 3. Sed haec si jam sublata non essent, auferenda tuo imperio comprobarem: at cum per 825 totum fere orbem a pluribus retro principibus inhibita interdictaque sint, Romae autem a fratre clementiae tuae, augustae memoriae Gratiano, fidei verae ratione sublata sint, et datis antiquata rescriptis; ne quaeso, vel fideliter statuta convellas, vel fraterna praecepta rescindas. De negotiis civilibus, si quid statuit, nemo putat esse temerandum; et praeceptum de religione calcatur. 6. Nullus obrepat juniori aetati tuae: sive ille gentilis est, qui ista deposcit, non debet mentem tuam vinculis suae superstitionis innectere: sed proprio studio docere et admonere te debet, quemadmodum verae fidei studere debeas; quando ille tanto motu veri vana defendit. Deferendum meritis clarorum virorum et ego suadeo: sed Deum certum est omnibus praeferendum. 7. Si de re militari est consulendum, debet exercitati in praeliis viri exspectari sententia, consilium comprobari: quando de religione tractatus est, Deum cogita. Nullius injuria est, cui Deus omnipotens antefertur. Habet ille sententiam suam. Invitum non cogitis colere, quod nolit; hoc idem vobis liceat, Imperator, et unusquisque patienter ferat, si non extorqueat imperatori, quod moleste ferret, si ei extorquere cuperet imperator. Ipsis gentilibus displicere consuevit praevaricantis affectus; libere enim debet defendere unusquisque fidele mentis suae et servare propositum. 8. Quod si aliqui nomine christiani tale aliquid decernendum putant, mentem tuam vocabula nuda non capiant, nomina cassa non fallant. Quisquis hoc suadet, sacrificat, et quisquis hoc statuit: tolerabilius tamen est unius sacrificium, quam lapsus omnium. Totus hic christianorum periclitatur senatus. 9. Si hodie gentilis aliquis, Imperator, quod absit, aram statueret simulacris, et eo convenire cogeret christianos; ut sacrificantibus interessent, ut oppleret anhelitus et ora fidelium cinis ex ara, favilla de sacrilegio, fumus ex busto: et in ea curia sententiam diceret, ubi jurati ad aram simulacri in sententiam cogerentur (propterea enim interpretantur aram locatam, ut ejus sacramento, ut ipsi putant, unusquisque conventus consuleret in medium, cum majore jam curia christianorum numero sit referta), persecutionem esse crederet christianus, qui cogeretur tali optione ad senatum venire: 826 quod fit plerumque; nam et injuriis convenire coguntur. Te ergo imperatore, christiani in aram jurare cogentur? Quid est jurare, nisi ejus quem testaris fidei tuae praesulem, divinam potentiam confiteri? Te imperatore, hoc petitur et postulatur; ut aram jubeas elevari, sumptum sacrificiis profanis dari? 10. Sed hoc non potest sine sacrilegio decerni; unde rogo te ne id decernas, statuas, vel in ejusmodi decreta subscribas. Convenio fidem tuam Christi sacerdos: omnes conveniremus episcopi, nisi incredibile hoc et repentinum ad aures pervenisset hominum, quod tale aliquid esset vel in consistorio suggestum tuo, vel a senatu petitum. Sed absit ut hoc senatus petisse dicatur: pauci gentiles communi utuntur nomine. Nam et ante biennium ferme, cum hoc petere tentarent, misit ad me sanctus Damasus Romanae Ecclesiae sacerdos, judicio Dei electus, libellum quem christiani senatores dederunt, et quidem innumeri, postulantes nihil se tale mandasse, non congruere gentilium istiusmodi petitionibus, non praebere consensum: questi etiam publice privatimque se non conventuros ad curiam, si tale aliquid decerneretur. Dignum est temporibus vestris, hoc est, christianis temporibus, ut dignitas christianis senatoribus abrogetur; quo gentilibus profanae deferatur voluntatis effectus? Hunc libellum ego fratri clementiae vestrae direxi; unde constitit non senatum aliquid de superstitionis impensis mandasse legatis. 11. Sed fortasse dicatur: Cur dudum non interfuerint senatui, cum ista peterentur? Satis loquuntur quid velint, qui non interfuerunt: satis locuti sunt, qui apud imperatorem locuti sunt. Et miramur tamen si privatis resistendi Romae eripiunt libertatem, qui nolunt esse liberum tibi non jubere, quod non probas; servare, quod sentis. 12. Et ideo memor legationis proxime mandatae mihi, convenio iterum fidem tuam, convenio mentem tuam; ne vel respondendum secundum hujusmodi petitionem gentilium censeas, vel in ejusmodi responsa sacrilegium subscriptionis adjungas. Certe refer ad parentem pietatis tuae principem Theodosium, quem super omnibus fere majoribus causis consulere consuesti. Nihil majus est religione, nihil sublimius fide. 12*. Si civilis causa esset, diversae parti responsio servaretur; causa religionis est, episcopus convenio. 827 Detur mihi exemplum missae relationis, ut ego plenius respondeam; et sic de omnibus consultus clementiae tuae parens respondere dignetur. Certe si aliud statuitur, episcopi hoc aequo animo pati et dissimulare non possumus; licebit tibi ad Ecclesiam convenire: sed illic non invenies sacerdotem, aut invenies resistentem. 14. Quid respondebis sacerdoti dicenti tibi: Munera tua non quaerit Ecclesia, quia templa gentilium muneribus adornasti? Ara Christi dona tua respuit, quoniam aram simulacris fecisti; vox enim tua, manus tua; et subscriptio tua, opus est tuum. Obsequium tuum Dominus Jesus recusat et respuit, quoniam idolis obsecutus es; dixit enim tibi: Non potestis duobus dominis servire (Matth. VI, 25). Privilegia tua sacratae Deo virgines non habent, et vindicant virgines Vestae? Cur sacerdotes Dei requiris, quibus petitiones profanas gentilium praetulisti? Alieni erroris societatem suscipere non possumus. 15. Quid respondebis his verbis? Puerum esse te lapsum? Omnis aetas perfecta Christo est; omnis Deo plena. Pueritia fidei non probatur: parvuli etiam Christum intrepido adversus persecutores ore confessi sunt. 16. Quid respondebis germano tuo? Nonne tibi dicet: Victum me esse non credidi, quia te imperatorem reliqui: mori non dolui, quia te haeredem habebam: imperio me decedere non ingemui; quia imperia mea, praesertim de religione divina, omnibus saeculis mansura credebam? Hos ergo titulos piae virtutis erexeram, has de saeculo manubias, haec spolia de diabolo, has ego de adversario omnium exuvias offerebam, in quibus aeterna victoria est. Quid mihi plus potuit meus hostis auferre? Abrogasti decreta mea: quod adhuc ille qui contra me levavit arma, non fecit. Nunc gravius telum corpore recipio, quod a fratre mea statuta damnantur. Meliore parte mei apud te periclitor; illa enim mors corporis, ista virtutis est. Nunc mihi abrogatur imperium, et quod est gravius, abrogatur a tuis, abrogatur a meis: et id abrogatur, quod in me etiam mei adversarii praedicarunt. Si volens acquievisti, damnasti fidem meam: si invitus cessisti, prodidisti tuam. Ergo, quod gravius est, et in te periclitor. 16*. Quid respondebis etiam patri, qui te majore dolore conveniet, dicens: De me, fili, 828 pessime judicasti, qui putasti quod ego gentilibus conniventiam praestitissem: nemo ad me detulit aram esse in illa Romana curia; numquam tantum nefas credidi, quod in communi illo christianorum gentiliumque concilio sacrificarent gentiles, hoc est, insultarent gentiles praesentibus christianis, et inviti christiani interesse sacrificiis cogerentur. Multa et diversa crimina, me imperante, commissa sunt, ultus sum quaecumque sunt deprehensa: si quis tunc latuit, debet ergo dicere me probasse, quod ad me nemo detulerat? De me pessime judicasti, si mihi superstitio aliena, non fides mea servavit imperium. 17. Unde cum id advertas, Imperator, Deo primum, deinde patri et fratri injurias irrogari, si quid tale decernas; peto ut id facias, quod saluti tuae apud Deum intelligis profuturum. RELATIO SYMMACHI URBIS PRAEFECTI Imperatoribus supplicat senatus nomine, ut veteres religiones instaurentur, ac reparetur ara Victoriae, ut ad eam jusjurandum exigatur more antiquo; non enim superiores principes in eo imitandos, quod eam sustulere, sed in eo quod alios ritus non sustulerunt. Hoc ab eis Romam poscere, et profecto sine damno aerarii concedi posse: iniquum autem illud habendum, quod bona sibi legata Vestales sacrificique adire prohibeantur: quam rem dii ulti dicuntur immissa fame. Negat denique dicendum, quod petit, sumptum publicum: et orationem cohortando imperatores ad postulata sibi praestanda claudit. 1. 'Ubi primum senatus amplissimus, semperque vester, subjecta legibus vitia cognovit, et a principibus piis vidit purgari famam proximorum temporum, boni saeculi auctoritatem secutus, evomuit diu pressum dolorem, atque iterum me querelarum suarum jussit esse legatum:cui ideo divi principis denegata est ab improbis audientia quia non erat justitia defutura, domini imperatores Valentiniane, Theodosi, et Arcadi inclyti, victores ac triumphatores, semper augusti. 2. 'Gemino igitur functus officio, et ut praefectus vester gesta publica prosequor, et ut legatus civium mandata commendo. Nulla est hic dissensio voluntatum; quia jam credere homines desierunt aulicorum se studio praestare, si discrepent. Amari, coli, diligi, majus imperio est. Quis ferat obfuisse reipublicae privata certamina? Merito illos senatus insequitur, qui potentiam suam famae principis praetulerunt. 3. 'Noster autem labor pro clementia vestra ducit excubias. 829 Cui enim magis commodat quod instituta majorum, quod patriae jura et fata defendimus, quam temporum gloriae: quae tum major est, cum vobis contra morem parentum intelligitis nil licere? Repetimus igitur religionum statum, qui reipublicae diu profuit. Certe numerentur principes utriusque sectae, utriusque sententiae; proximus eorum ceremonias patrum coluit, recentior non removit. Si exemplum non facit religio veterum, faciat dissimulatio proximorum. 4. 'Quis ita familiaris est barbaris, ut aram victoriae non requirat? Cauti in posterum sumus, et talium rerum ostenta vitamus. Reddatur tamen saltem nomini honor, qui numini denegatus est. Multa victoriae debet aeternitas vestra, et adhuc plura debebit. Aversentur hanc potestatem, quibus nihil profuit: vos amicum triumphis patrocinium nolite deserere. Cunctis potentia ista votiva est: nemo colendam neget, quam profitetur optandam. 5. 'Quod si hujus ominis non esset justa vitatio, ornamentis saltem curiae decuit abstinere. Praestate, oro vos, ut ea quae pueri suscepimus, senes posteris relinquamus. Consuetudinis amor magnus est. Merito divi Constantii factum diu non stetit. Omnia vobis exempla vitanda sunt, quae mox remota didicistis. Aeternitatem curamus famae et nominis vestri; ne quid futura aetas inveniat corrigendum. 6. 'Ubi in leges vestras et verba jurabimus? qua religione mens falsa terrebitur; ne in testimoniis mentiatur? Omnia quidem Deo plena sunt, nec ullus perfidis tutus est locus: sed plurimum valet ad metum delinquendi etiam praesentia religionis urgeri. Illa ara concordiam tenet omnium, illa ara fidem convenit singulorum: neque aliquid magis auctoritatem facit sententiis nostris, quam quod omnia quasi juratus noster ordo decernit. Patebit ergo sedes profana perjuriis, et hoc inclyti principes mei probabile judicabunt, qui sacramento publico tuti sunt. 7. 'Sed divus Constantius idem fecisse dicitur. Caetera potius illius principis aemulemur: qui nihil tale esset aggressus, si quis ante se alius deviasset. 830 Corrigit enim sequentem lapsus prioris, et de reprehensione antecedentis exempli nascitur emendatio. Fas fuit ut parens ille clementiae vestrae in re adhuc nova non caveret invidiam. Num potest etiam nobis eadem defensio convenire, si imitemur, quod meminimus improbatum? 8. 'Accipiat aeternitas vestra alia ejusdem principis facta, quae in usum dignius trahat. Nil ille decerpsit sacrarum virginum privilegiis, replevit nobilibus sacerdotia, Romanis ceremoniis non negavit impensas, et per omnes vias aeternae Urbis laetum secutus senatum, vidit placido ore delubra, legit inscripta fastigiis deorum nomina, percontatus est templorum origines, miratus est conditores. Cumque alias religiones ipse sequeretur, has servavit imperio; suus enim cuique mos, suus cuique ritus est. Varios custodes urbibus et cultus mens divina distribuit. Ut animae nascentibus, ita populis fatales genii dividuntur. Accedit utilitas, quae maxime homini deos asserit. Nam cum ratio omnis in operto sit, unde rectius quam de memoria atque documentis rerum secundarum cognitio venit numinum? Jam si longa aetas auctoritatem religionibus faciat, servanda est tot saeculis fides, et sequendi sunt nobis parentes, qui secuti sunt feliciter suos. 9. 'Romam nunc putemus assistere, atque his vobiscum agere sermonibus: Optimi principes, patres patriae reveremini annos meos, in quos me pius ritus adduxit. Utar cerimoniis avitis; neque enim poenitet. Vivam meo more, quia libera sum. Hic cultus in leges meas orbem redegit: haec sacra Annibalem a moenibus, a Capitolio Senonas repulerunt. Ad hoc ergo servata sum, ut longaeva reprehendar? Videro quod instituendum putatur; sera tamen et contumeliosa emendatio senectutis. 10. 'Ergo diis patriis, diis indigetibus pacem rogamus. Aequum est quidquid omnes colunt, unum putari. Eadem spectamus astra, commune coelum est, idem nos mundus involvit. Quid interest qua quisque prudentia verum requirat? Uno itinere non potest perveniri ad tam grande secretum: sed haec otiosorum disputatio est: nunc preces, non certamina offerimus.' 831 11. 'Quanto commodo sacri aerarii vestri Vestalium virginum praerogativa detracta est? Sub largissimis imperatoribus denegatur, quod parcissimi praestiterunt? Honor solus est in illo velut stipendio castitatis. Ut vitae earum capiti decus faciunt, ita insigne ducitur sacrificii vacare muneribus. Nudum quodammodo nomen immunitatis requirunt; quoniam paupertate a dispendio tutae sunt. Itaque amplius laudi earum tribuunt, qui aliquid rei detrahunt; siquidem saluti publicae dicata virginitas crescit merito, cum caret praemio. 12. 'Absint ab aerarii vestri puritate ista compendia. Fiscus bonorum principum non sacerdotum damnis, sed hostium spoliis augeatur. Ullumne lucrum compensat invidia? Et quia avaritia in mores vestros non cadit, hoc miseriores sunt, quibus subsidia vetera decerpta sunt. Etenim sub imperatoribus, qui alieno abstinent, qui resistunt cupiditati, ad solam detrahitur amittentis injuriam, quod desiderium non movet auferentis. 13. 'Agros etiam virginibus et ministris deficientium voluntate legatos fiscus retentat. Oro vos, justitiae sacerdotes, ut urbis vestrae sacris reddatur privata successio. Dictent testamenta securi, et sciant sub principibus non avaris stabile esse, quod scripserint. Delectet vos ista felicitas generis humani, coepit causae hujus exemplum sollicitare morientes. Ergo Romanae religiones sub Romana jura non pertinent? Quod nomen accipiet ablatio facultatum, quas nulla lex, nullus casus fecit caducas? Capiunt legata liberti, servis testamentorum justa commoda non negantur: tantum nobiles virgines, et fatalium sacrorum ministri excluduntur praediis haereditate quaesitis? Quid juvat saluti publicae castum corpus dicare, et imperii aeternitatem coelestibus fulcire praesidiis, armis vestris, aquilis vestris amicas applicare virtutes, pro omnibus efficacia vota suscipere, et jus cum omnibus non habere? Itaque melior est servitus, quae hominibus impenditur? Rempublicam laedimus, cui numquam expedit ut ingrata sit. 14. 'Nemo me putet solam causam religionum tueri: ex hujusmodi facinoribus orta sunt cuncta Romani generis incommoda. Honoraverat lex parentum vestales virgines, ac ministros deorum, victu modico, justisque privilegiis: Stetit muneris hujus integritas usque ad degeneres trapezitas, qui ad mercedem vilium bajulorum sacrae castitatis alimenta verterunt. Secuta est hoc factum fames publica, et spem provinciarum omnium messis aegra decepit. Non sunt haec vitia terrarum. Nihil imputamus astris. Nec rubigo segetibus obfuit, nec 832 avena fruges necavit: sacrilegio annus exaruit; necesse enim fuit perire omnibus, quod religionibus negabatur. [0C] 15. 'Certe si est hujus mali aliquod exemplum, imputemus tantam famem viribus annorum: Gravis hanc sterilitatem aura constrinxit: silvestribus arbustis vita producitur, et rursus ad Dodonaeas arbores plebis rusticae inopia convolavit. Quid tale provinciae pertulerunt, cum religionum ministros honor publicus pasceret? Quando in usum hominum concussa quercus, quando vulsae sunt herbarum radices, quando alternos regionum defectus deseruit fecunditas mutua; cum populo et virginibus sacris [1A] communis esset annona? Commendabat enim terrarum proventus victus antistitum, et remedium magis, quam largitas erat. An dubium est semper pro copia omnium datum, quod nunc inopia omnium vindicavit? 16. 'Dicet aliquis sumptum publicum denegatum alienae religionis impendiis. Absit a bonis principibus ista sententia; ut quod de communi quibusdam tributum est, in jure fisci esse videatur. Nam cum respublica de singulis constet; quod ab ea proficiscitur, sit rursus proprium singulorum. Omnia regitis, sed suum cuique servatis: plusque apud vos justitia. quam licentia valet. Consulite certe munificentiam vestram, an haec publica velit existimari, quae in alios transtulistis? Semel honori urbis delata compendia desinunt esse tribuentium: et quod a principio beneficium fuit, usu atque aetate fit debitum. Inanem igitur metum divino animo vestro tentat incutere, si quis asserit conscientiam vos habere praebentium, nisi detrahentium subieritis invidiam. 17. 'Faveant clementiae vestrae sectarum omnium arcana praesidia: et haec maxime, quae majores vestros aliquando juverunt, vos defendant, a nobis colantur. Eum religionum statum petimus, qui divo parenti culminis vestri servavit imperium, qui fortunato principi legitimos suffecit haeredes. Spectat senior ille divus ex arce siderea lacrymas sacerdotum, et se culpatum putat more violato, quem libenter ipse servavit. [1C] 18. 'Praestate etiam divo fratri vestro alieni consilii correctionem: tegite factum quod senatui displicuisse nescivit; Siquidem constat ideo exclusam legationem, ne ad eum judicium publicum perveniret. Pro existimatione est temporum superiorum, ut non dubitetis abolere, quod probatum est principis non fuisse.'