Quare Traianus uideatur oninibus praeferendus
The Exemplary Rule of Trajan
Trajan is introduced as a model of imperial moderation and military success, contrasted briefly with the intellectual and administrative prowess of Julius Caesar.
Now, however, to set a limit on Trajan in Plutarch’s Strategemata, he was of such fortitude and civility that he spread the borders of the Roman Empire—which after Augustus had been defended more than it had been nobly expanded—far and wide. Yet he surpassed his military glory with his moderation, showing himself equal to everyone in Rome and throughout the provinces. He would visit friends to greet them, whether they were sick or on feast days, sharing in their informal banquets, using the same vehicles and clothing as they did, and enriching everyone both publicly and privately. He granted tax exemptions to cities, relaxed tributes for the provinces, and was burdensome to no one, but dear to all, so much so that even to our own day, the Senate acclaims him differently than other princes: 'May you be luckier than Augustus, and better than Trajan!' And so, this was handed down to his memory, and the reputation of his goodness prevailed to such an extent that it provides his friends, who praise or flatter him, with an occasion for a most magnificent example. The greatness of Julius’s unconquered spirit and the effectiveness of his work are rightly praised, since his mind and hands were sufficient for things that were nearly impossible for him. How great he was in armed warfare is attested not only by the Gauls and Britons who were first subdued by him, but by the entire fortune of the civil war and the succession of the Caesarean house. In his literary studies, he was so capable that he could dictate four letters at once. The ancient Roman laws demonstrate his skill in civil law. The strength of his powerful intellect, which he constantly exercised in philosophy, is proclaimed and extolled by the mere invention of the leap year.
The Interior Life of a King
True kingship is defined not by external conquest, but by the mastery of one's own impulses and the cultivation of virtue.
What is even more remarkable about him is that he gave his attention to both his personal affections and public business at the same time; and in every single task he undertook, he was so focused that you would think he was occupied with that alone, yet he was entirely present to each person and to everyone at once. The whole world celebrates the praises of Augustus, and it honors Titus—that love of the human race, his own delight—with joyful memory. I have no doubt about preferring Trajan to all of them, for he established the majesty of his reign solely through the cultivation of virtue. According to the ethicist, whoever acts rightly is considered a king. That is like what Claudian teaches under the name of Theodosius: 'Though you may rule widely across the farthest Indies, and the Mede, the soft Arab, and the Seres may adore you, if you are afraid, if you desire what is wrong, or if you are led by anger, you will suffer the yoke of servitude and endure unjust laws within yourself. You will hold all things by right only when you can be king of yourself. The habit of falling into worse things is easy, and license encourages luxury, favoring unbridled passions. It is harder to live purely when Venus is ready at hand, and it is harder to consult against anger when the penalty is visible. But suppress your impulses; let not what you are permitted to do, but what you ought to have done, come to mind, and let the respect for what is honorable tame your heart.'
Justice and the Widow's Plea
The legend of Trajan's justice toward a widow illustrates the weight of personal accountability, leading to his miraculous salvation through the prayers of Pope Gregory.
But so that those who think others should be preferred to Trajan might more easily agree with his praise, it is read that the most holy Pope Gregory commended his virtues and, by shedding tears for him, quenched the fires of hell, with the Lord rewarding in abundant mercy the justice that Trajan had shown to a weeping widow. For when the aforementioned emperor had already mounted his horse to set out for war, a widow, having grabbed his foot and weeping miserably, begged him for justice against those who had unjustly killed her son, an excellent and most innocent young man. 'You, Augustus, are in command, and I am suffering such an atrocious injury.' 'I will satisfy you,' the emperor said, 'when I return.' “What if you don't come back?” she asked. “My successor will make it right for you,” Trajan replied. But she said, “What good will that do you if someone else does the right thing? You are the one who owes me, and you are the one who should receive the reward for your own deeds; it’s nothing but fraud to refuse to pay what is owed.” “Your successor will be held accountable for the injuries done to those who suffer under him; another person’s justice won't set you free. It will go well for your successor only if he sets himself free.” Moved by these words, the emperor climbed down from his horse, examined the case on the spot, and comforted the widow with a fitting resolution. It is said, however, that the most blessed Pope shed tears for him for so long that it was revealed to him that Trajan had been freed from the fires of hell, though on the condition that he must not presume to ask God for any other unbeliever again. Thus, he is deservedly preferred over others, for his virtue so pleased the saints that he alone was freed through their merits. And these things have been said regarding the head of the state.
Read the original Latin
Nunc autem, ut in Traiano Plutarchi strategemmaticis ponatur modus, tantae fortitudinis et ciuilitatis fuit ut a Romani imperii fines, quod post Augustum defensum magis fuerat quam nobihter ampliatimi, longe lateque diffimderet. Gloriam tamen militarem moderatione superauit, Romae et per prouincias omnibus se aequalem exhibens, amicos salutandi causa frequentans uel egrotantes uel festis diebus, cum eisdem indiscreta uicissim habens conuiuia, uehiculis eonmi et uestibus indifierenter utens, pubUce et priuatim ditans omnes, immunitates ciuitatibus largiens, relaxans tributa prouinciis, nulli grauis, carus omnibus, adeo ut usque ad nostram etatem in senatu non aKter principibus acclametur: Felicior Augusto, melior sis Traiano! Sic itaque memoriae eius delatum est et opinio bonitatis eius in tantum praeualuit ut amicis laudantibus uel assentantibus occasionem magnificentissimi praestet exempli. Recte laudatur in lulio animi magnitudo inuicti et efRcacia operis, cum illius mens et manus ad fere impossibilia sibi suffecerint. Quantus in armata militia fuerit, non modo Galli Britonesque primum ab eo subacti sed tota ciuilis belli fortuna et Cesareae domus series protestatur. In litteratorio studio tantus erat ut quatemas simul dictaret epistolas. Quis in iuris ciuilis peritia fuerit, ueteres Romanorum indicant leges. Potentis ingenii uires quam iugiter in philosophia exercuit, praedicat et extollit uel sola inuentio bissexti.
Quod autem omnibus mirabilius est, amoribus et negotiis simul operam dabat, et in singulis quae aggrediebatur, tantus erat ut eis soHs uacare crederetur; simul totus erat singulorum et omnium. Laudes uero Augusti totus orbis concelebrat, et Titum amorem humani generis suas scilicet delicias iocunda memoria ueneratur. Ego his omnibus Traianum praeferre non dubito, qui in solius uirtutis cultu regni constituit maiestatem. Ethicum iuxta qui recte fecerit, regem arbitratur. Tale est illud quod sub nomine Theodosii praecipit Claudianus: Tu licet extremos late dominere per Indos, te Medus, te mollis Arabs, te Seres adorent, si metuis, si praua cupis, si duceris ira, seruitii patiere iugum, tolerabis iniquas interius leges; tunc omnia iure tenebis, cum poteris rex esse tui; procliuior usus in peiora datur, suadetque licentia luxum illecebrisque efFrena fauet; tunc uiuere caste asperius, cum promta Venus; tum durius irae consulitur, cum pena patet; sed comprime motus; nec tibi quid liceat sed quid fecisse decebit occurrat, mentemque domet respectus honesti. Vt uero in laude Traiani facilius adquiescant qui alios ei praeferendos opinantur, uirtutes eius legitur commendasse sanctissimus papa Gregorius et fusis pro eo lacrimis inferorum compescuisse incendia, Domino remunerante in misericordia uberi iustitiam quam uiduae flenti exhibuerat Traianus. Cum enim memoratus imperator iam equum ascendisset ad bellum profecturus, uidua, apprehenso pede illius, miserabiliter lugens sibi iustitiam fieri petiit de his qui filium eius optimum et innocentissimmn iuuenem a iniuste occiderant. Tu, inquit, Auguste, imperas, et ego tam atrocem iniuriam patior Ego, inquit imperator, satisfaciam tibi cum rediero.
Quid, inquit illa, si non redieris? Successor meus, ait Traianus, satisf aciet tibi. Et illa: Quid tibi proderit, si alius benefecerit Tu michi debitor es, secundimi opera mercedem recepturus; fraus utique est nolle reddere quod debetur. Successor tuus iniuriam patientibus pro se tenebitur; te non liberabit iustitia aliena; bene agetur cum successore tuo, si liberauerit se ipsum. His uerbis motus imperator descendit de equo et causam praesentialiter examinauit et condigna satisfactione uiduam consolatus est. Fertur autem beatissimus papa tam diu pro eo fudisse lacrimas, donec ei in reuelatione nuntiatum sit Traianum a penis inferni liberatum, sub ea tamen conditione ne ulterius pro aliquo infideli Deum sollicitare praesumeret. Vnde merito praefertur aliis cuius uirtus prae ceteris ita sanctis placuit ut eorum meritis solus sit liberatus. Et haec quidem de capite rei publicae dicta sunt.
Policraticus companion
Study the argument weekly; pray the tradition daily
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