Letter 6009: VARIAE, BOOK 6, LETTER 9

9. FORMULA OF THE COUNTSHIP OF THE PATRIMONY [Comitiva Patrimonii, the office of administrator of the royal estates]. [1] The principle of ancient custom urges us to instruct by our documents those who, being placed far off, receive the dignities transmitted to them, so that those whom we could not instruct in person a creditable reading might admonish. But you, whom the royal choice has plucked out for the cares of our patrimony, we instruct not so much by precepts directed to you as we educate by the practice of our most serene conversation. For our conversations shall be to you the instruments of justice, since you will perceive that to be welcome to us which can also accord with the divine commandments. [2] For we entrust our patrimony to you for the relieving of the fortunes of private persons, not for their oppression. For if you would consider the principle of our tranquility, you would lay upon the servants of the royal house a certain prejudgment of humility. An unprincipled master strives indeed to vindicate his own advantages by any means whatever: but he who is known to be zealous for good repute is always the more burdened by his own judgment. The race of rustics is insolent toward liberty, men who think such voluntary acts are permitted them precisely because they are said to belong to our substance. Be therefore moderate toward them, with authority held upright. We grant at the same time the restraint to him to whom we concede the power. [3] Consider with what splendor the dignity you have undertaken ought to be conducted, through which beyond the other judges you have deserved to have the intimacy of the prince. For just as the rising sun, night being put to flight, uncovers the colors of bodies, so the quality of your character, the prince being constantly in view, will not conceal itself. Your mind will lie open both to our eyes and to our ears. In the face and in the voice we recognize the characters of those who serve. If a tranquil countenance, if a moderate voice has made its suggestion, we believe the causes to be most approved: for whatever is said turbulently, we do not reckon to be justice. Therefore the scrutiny of him who rules will weigh your speech, since they cannot conceal their own wills who can bring forth their own words. [4] For words are the mirror of the heart of men, since that is believed to please by its character which a man is shown to have chosen for himself to do. The proud man, moreover, is revealed by his straddling gait: the irascible is declared by the fervor of his eyes: the deceitful always loves an earthbound look: the frivolous the inconstancy of the eyes betrays: the avaricious is laid open by his hooked nails. And therefore strive after those virtues to which you have been advanced, for no one can deceive a prince who is proved to investigate excellently even the causes of natural things in you. [5] Wherefore we promote you, with God's help, to the countship of our patrimony for the said indiction, so that our palaces may bear witness to a judge free of avarice, whom we have judged to be deserving of promotion. For what greater thing could you desire than if you should know that the tongues of the nobles praise you? Elsewhere perhaps unjust judges are feared: here, where a present remedy is sought, a sentence that has been purchased is not feared. Unloose the complaints of the proprietors without any venal delay. For everything just passes over into a benefit through the advantage of speed, and what is rendered as a debt is, by such grace, reckoned a gift. [6] Let our possessions, even because they are immovable, not go beyond their established boundaries, lest by a contrary condition that which cannot be moved should happen to be extended by evil practices. Hand on also to your soldiers that chastity of mind which you shall have chosen to follow, since he can be called just under whom no one is proved to transgress. Use therefore happily, God being the author, the privilege of dignity granted to you. Let what you shall see most often incite you to the desire of good things, for in those things which you shall do I will be both judge and witness. [7] For even if you should arrange our banquets with anxious ordering, it is necessary that you be rendered not only renowned to our palace, but also distinguished to the nations. For when the envoys, coming from almost every part of the world, have begun to take part in our banquets, they marvel at finding abundantly that which they know to be most rare in their own country. They are amazed too that the abundance of a single table can satisfy such throngs of servants, so that they judge that what has been consumed grows again from the source whence such great supplies are proved to issue. They have indeed something to talk about in their own country, while they are eager to tell their kinsmen what they have seen. [8] Thus he is rendered most celebrated almost throughout the whole world who is found provident for our preparations. Add to this that the times of our gladness are your private councils, when our breast is rendered free of cares and then a place for making suggestions is granted to you, when it is taken away from all others. Deservedly, that you who are the judge of so great a preparation and of the banquets, your mind soothed by the foods, may be granted to yourself.

VIIII. FORMULA COMITIVAE PATRIMONII. [1] Antiquae consuetudinis ratio persuadet chartis nostris illos imbuere, qui longe positi transmissas accipiunt dignitates, ut quos non poteramus praesentes instruere, lectio probabilis commoneret. sed te, quem ad patrimonii nostri curas regalis defloravit electio, non destinatis praeceptionibus instruimus quam usu serenissimae collocutionis erudimus. confabulationes siquidem nostrae erunt tibi instrumenta iustitiae, quando illud gratum nobis esse perspexeris, quod et divinis potest convenire mandatis. [2] Patrimonium siquidem nostrum pro sublevandis privatorum fortunis tibi credimus, non premendis. nam si tranquillitatis nostrae velis considerare rationem, quoddam regiae domus famulis praeiudicium humilitatis imponis. proprias quippe utilitates improbus dominus quoquo modo nititur vindicare: ceterum qui bonae famae studere cognoscitur, suo semper iudicio plus gravatur. insolens libertati genus est rusticorum, qui adeo sibi putant licere voluntaria, quoniam ad nostram dicuntur pertinere substantiam. esto igitur illis cum erecta potestate moderatus. temperamentum simul damus, cui posse concedimus. [3] Considera, suscepta dignitas quo debeat splendore tractari, per quam supra ceteros iudices familiaritatem principis habere meruisti. nam sicut sol ortus corporum colores fugata nocte detegit, ita se morum tuorum qualitas assidue viso principe non celabit. mens tua et oculis nostris patebit et auribus. in vultu et in voce cognoscimus servientium mores. si facies tranquilla, si vox moderata suggesserit, credimus esse probatissimas causas: quicquid enim turbulenter dicitur, iustitiam non putamus. quapropter pensabit loqui tuum dominantis examen, quando nequeunt proprias tegere voluntates, qui suos possunt proferre sermones. [4] Speculum siquidem cordis hominum verba sunt, dum illud moribus placere creditur, quod ipse sibi ad agendum legisse monstratur. superbus quin etiam varicatis gressibus patet: iracundus luminum fervore declaratur: subdolus terrenum semper amat aspectum: leves inconstantia prodit oculorum: avarus obuncis unguibus explanatur. et ideo ad quas provecti estis, studete virtutibus, quia nemo potest principem fallere, qui etiam rerum naturalium causas in vobis optime probatur inquirere. [5] Quapropter ad comitivam patrimonii nostri te per indictionem illam deo iuvante promovemus, ut inavarum iudicem palatia nostra testentur, quem nos iudicavimus esse promovendum. quid enim maius cupias quam si te linguas nobilium laudare cognoscas? alibi forte iudices formidentur iniusti: hic ubi remedium praesens petitur, redempta sententia non timetur. querimonias possessorum sine venali protractione discinge. omne siquidem iustum celeritatis commodo transit ad beneficium et quod debito redditur, tali gratia munus putatur. [6] Possessiones nostrae vel quia sunt immobiles non egrediantur terminos constitutos, ne condicione contraria quod non potest moveri, malis moribus contingat extendi. trade etiam militibus tuis quam sectari delegeris animi castitatem, quoniam ille iustus potest dici, sub quo non probatur excedi. utere igitur auctore deo concesso tibi feliciter privilegio dignitatis. incitet te ad bonorum desiderium saepissime quod videris, quia in his quae feceris iudex et testis ero. [7] Nam et si epulas nostras sollicita ordinatione disponas, non solum nostro palatio clarus, sed et gentibus necesse est reddaris eximius. legati enim paene ex tota orbis parte venientes cum nostris coeperint interesse conviviis, ammirantur copiose repertum, quod in patria sua norunt esse rarissimum. stupent etiam abundantiam unius mensae tantas servientium turbas posse satiare, ut iudicent consumpta recrescere, unde tantae copiae probantur exire. habent nimirum in sua patria quod loquantur, dum parentibus suis dicere gestiunt quae viderunt. [8] Sic propemodum in toto mundo celeberrimus redditur, qui providus nostris apparatibus invenitur. adde quod tempora nostrae laetitiae secretaria tua sunt, cum pectus redditur curis alienum et tunc tibi tribuitur suggerendi locus, quando cunctis adimitur. merito, ut qui es iudex tanti apparatus et epularum, delinitus cibis tibi animus concedatur.