aph to the religious
differences which divided the Goths from the Italians. It is well
known that Theodoric was an Arian, but an Arian of the most tolerant
type, quite unlike the bitter persecutors who reigned at Toulouse and
at Carthage. During the last few years of his reign, indeed, when his
mind was perhaps in some degree failing, he was tempted by the
persecuting policy of the Emperor Justin into retaliatory measures of
persecution towards his Catholic subjects, but as a rule his policy
was eminently fair and even-handed towards the professors of the two
hostile creeds, and even towards the generally proscribed nation of
the Jews. So conspicuous to all the world was his desire to hold the
balance perfectly even between the two communions, that it was said of
him that he beheaded an orthodox deacon who was singularly dear to
him, because he had professed the Arian faith in order to win his
favour. But this story, though told by a nearly contemporary
writer[29], is, it may be hoped, mere Saga.

[Footnote 29: Theodorus Lector (circa 550), Eccl. Hist. ii. 18. Both
he and some later writers who borrow from him call the King [Greek:
Theoderichos ho Aphros]; why, it is impossible to say.]

[Sidenote: This did not proceed from indifference.]

The point which we may note is, that this policy of toleration or
rather of absolute fairness between warring creeds, though not
initiated by Cassiodorus, seems to have thoroughly commended itself to
his reason and conscience. It is from his pen that we get those golden
words which may well atone for many platitudes and some ill-judged
display of learning: _Religionem imperare non possumus, quia nemo
cogitur ut credat invitus_[30]. And this tolerant temper of mind is
the more to be commended, because it did not proceed from any
indifference on his part to the subjects of religious controversy.
Cassiodorus was evidently a devout and loyal Catholic. Much the larger
part of his writings is of a theological character, and the
thirty-five years of his life which he passed in a monastery were
evidently

'Bound each to each in natural piety'

with the earlier years passed at Court and in the Council-chamber.

[Footnote 30: Var. ii. 27.]

[Sidenote: Date of the commencement of the Variae.]

We cannot trace as we should like to do the precise limits of time by
which the official career of Cassiodorus was bounded. The 'Various
Letters' are evidently not arranged in strict chronolo