Of all the German nations it seemed that the Ostrogoths were the most suited to form the nucleus for a new kingdom, which should grow up a young and strong yet civilised state on the ruins of the Roman empire. And if any one man could have brought such a consummation to pass, Theodoric was certainly the most fitted for the task. [Sidenote: Character of Theodoric.] Ten years spent as a hostage at Constantinople had shown him the strong and the weak points in the Roman system of administration; twenty years spent in the field at the head of his tribesmen had won him an experience in war, both with Roman and barbarian, that made him unequalled as a general. Italian statesmen found him a master-mind who could comprehend all difficulties of the administration of an empire. Gothic warriors looked up to him not only as the most skilful marshaller of a host, but also as the stoutest lance in his own army. Alike when he smote the Gepidae by the Danube, and when he drove the _Foederati_ of Odoacer into the Adige, the king had himself headed the final and decisive charge that broke the shield-wall of the enemy. But Theodoric was even more than a great statesman and warrior: he was a man of wide mind and deep thought. His practical wisdom took shape in numerous proverbs which his subjects long treasured. And, in spite of one or two deep stains on his character, we may say that his brain was inspired by a sound and righteous heart. The essential justice and fairness of his mind shines out in his official correspondence, even when enveloped in the obscure and grandiloquent verbiage of his secretary Cassiodorus. Among all the Teutonic kings he was the _justissimus unus et servantissimus aequi_, who set himself to curb the violence of the Goth, no less than the chicanery of the Roman, and taught both that he was no respecter of persons, but a judge set upon the throne to deal out even-handed justice. Alone among all rulers, Roman or German, in his day, he was a believer without tending in the least to become a persecutor. No monarch for a thousand years to come could have been found to echo Theodoric’s magnificent declaration that ‘religion is a thing which the king cannot command, because no man can be compelled to believe against his will.’ [Sidenote: Theodoric’s religious views.] Though an Arian himself he employed Catholics, Gothic and Roman, as freely as those of his own sect. Even the Jews got strict justice from him, when every other state in the world dealt hardly with them. The abuse which he won from fanatical Christians for resenting the mobbing of a Rabbi, or the profanation of a synagogue, is one of the highest testimonies in his praise. ‘The benefits of justice,’ he said, ‘must not be denied even to those who err from the faith.’ Yet he was not, as were some others who tolerated Jews, a semi-pagan or an agnostic; the very rescripts which grant temporal justice to the oppressed Hebrews end with an appeal to them to leave their