Letter 6010: VARIAE, BOOK 6, LETTER 10

10. FORMULA BY WHICH MEN ARE MADE NOBLES [proceres] THROUGH HONORARY CODICILS [codicilli vacantes, certificates of rank that conferred a dignity without an accompanying office]. [1] Good morals would be gravely imperiled, if dignities were bestowed only on the rich, or only on those strong in body, since you may find many men who shun the watch-duties of the palace, yet who can shine all the more by a praiseworthy way of life. For many men their own means do not suffice to attain the triumph; from many who pursue philosophy bodily health is withdrawn; and it most often happens that the wise lie unrewarded, if men were always to arrive at honors only through attendance at court. It is rare that many things flow together upon one man, whereas the piety of the ruler ought to come to the aid of all. [2] What if a noble who is poor should dread the expenses of the consulship? What if one distinguished by wisdom should be unable to bear the troubles of the prefecture? What if a man of overflowing eloquence should fear the burdens of the quaestorship? What if the remaining rods of office [fasces] should chance to be avoided more out of weariness at the troubles than for want of merits? Surely, if such things are shunned by great men, do not the dignities suffer a kind of rebuff, to the shaming of our clemency? How much more just it is for a good prince to leave nothing unrewarded that nature has made praiseworthy! It is wisdom that deserves honors; everything else comes from outside. Prudence alone is that which is set before all things, when it is happily found in a man. Let there be among us a consular man also of the most untouched fortunes; let there be chief men [primates] too without long toil; let exertions have their own rewards: but let there also be this honorable place, which is acquired by merits alone. [3] For not without reason did the most sacred laws decree that those whom the report of good reputation commends should seek such heights of rank through honorary codicils. For even if their means should desert them amid the apparatus of so great an honor, their conscious virtue would not conceal them. Those have been heartened toward such things who seemed to despair of their own fortune. By this both the man most vigorous for labors, and the man weak in body, earns his way to praises. For all are proclaimed, under their diversity, whom the title of an honor of this kind embraces; and the man is believed to have wrested out I know not what greater measure of merit, who, being at leisure, is perceived to have earned the recompense of those who toil. [4] And therefore, by the present codicils, from that indiction onward, defend this for yourself, with the Divinity favorable: that, the reckoning of the present time being considered, you may take possession of the rank of the honor you have obtained; yet in such a way, that those be in all respects preferred who have been present before our gaze with the greatest sweat. For it is necessary that the one merit yield, being overcome by two. Otherwise all men could run toward the restful dignities, if those who labor were by no means preferred to those at leisure. Let those who can attain to those things; nor let these things which we grant be wanting to you. Thus, roused by both kinds of favor, both they will be able to hasten to our palace, and the joys of the wished-for honor will attend you.

X. FORMULA QUA PER CODICILLOS VACANTES PROCERES FIANT. [1] Periclitarentur graviter boni mores, si aut solis divitibus aut corpore valentibus praestarentur tantummodo dignitates, dum multos invenias excubias palatii refugere, qui magis possunt laudabili conversatione fulgere. multis enim facultas sua non sufficit ad triumphum, multis philosophantibus corporis valitudo subtrahitur et fit plerumque, ut sapientes inremunerati iaceant, si semper homines ad honores comitatensi observatione perveniant. rarum est uni multa confluere, cum omnibus debeat regnantis pietas subvenire. [2] Quid si expensas consulatus pauper nobilis expavescat? quid si sapientia clarus praefecturae nequeat sustinere molestias? quid si pondera quaesturae affluens lingua formidet? quid si reliqui fasces molestiarum taedio vitentur forte quam meritis? nonne si a magnis viris talia fugiantur, in verecundiam nostrae mansuetudinis quandam repulsam suscipiunt dignitates? quanto iustius bono principi inremuneratum nihil relinquere, quod fecit natura laudabile! sapientia est, quae honores meretur, totum aliud extrinsecus venit. sola est prudentia, quae rebus omnibus praeponitur, quando in homine feliciter invenitur. sit apud nos et fortunis integerrimus consularis, sint et sine longo labore primates, habeant exercitia praemia sua: sed et iste honorabilis locus sit, qui tantum meritis comparatur. [3] Neque enim absurde leges sacratissimae censuerunt eos, quos bonae opinionis fama commendat, codicillis vacantibus tales quaerere summitates. quos etsi facultas in tanti honoris apparatu desereret, virtus conscia non celaret. animati sunt ad talia, qui de sua videbantur desperare fortuna. hoc et validissimus ad labores, hoc et inbecillis corpore meretur ad laudes. nam omnes sub diversitate praedicantur, quos huiusmodi honoris nomen amplectitur et magis nescio quid amplius meriti extorsisse creditur, qui rem laborantium otiosus meruisse sentitur. [4] Atque ideo praesentibus codicillis ab illa indictione illud tibi propitia divinitate defende, ut considerata ratione praesentis temporis adepti honoris ordine potiaris: ita tamen, ut illi modis omnibus praeferantur, qui sudore maximo nostris aspectibus affuerunt. necesse est enim, ut unum cedat meritum duobus evictum. alioquin omnes ad quietas possunt currere dignitates, si laborantes minime praeferantur otiosis. consequantur illa qui possunt, nec vobis desint ista quae cedimus. sic utraque gratia concitati et illi ad palatia nostra festinare poterunt et vos optati honoris gaudia comitantur.