Chapter XIII: Introduction: To the Second Part (5)

_Son._ God reward you, sire, for being so patient in answering all the questions that I am asking. I find, however, that you think my queries wander about in a childish way, but as I cannot keep to the subject of the conversation that we have begun, my questions will come down here and there, as one might expect of youthful ignorance. Still, it seems that it is better to have asked than not about the matter that I brought up last, namely, how one is to determine whether the glosses are correct or not. Now I understand perfectly your statement that a man does not tell a lie about God, if he tells God’s purposes as if they were His own words; for whatever God has determined in His own soul, He has already spoken to Himself in His thoughts, whether He has uttered them with His lips or not; wherefore those things may be interpreted as if spoken, because in His mind He has spoken all that to Himself. This, too, is clear to me, that, although no one is able to divine what God had in mind at the beginning, He has Himself revealed it in letting those things come to pass which He had thought and purposed; for it seems very evident that all those things which God has allowed to occur, He had thought upon and wisely planned in his own mind, before they came to pass. It is also quite clear to me that those who have added explanatory glosses to the writings of David, or other men who have written sermons and set them in books, have developed their interpretations by studying out what fundamental thought or purpose had since the beginning lain underneath the words. Afterwards they wisely considered this, too, with what truth probability might be able to account for every branch and twig of that discourse, so that the contents might be revealed. Now since these things begin to look somewhat clearer to me, it may be that I shall continue to reflect upon them, if God gives me the necessary insight. But since I realize that you feel it would be a large and tedious task both to continue the discourse already begun and to make suitable comments, I will now ask you to return to the subject before us and to continue setting forth the judgment of God, giving cases in which He allowed the sentence to be carried out with severity according to the verdict of Justice and Truth, and others in which He showed greater leniency.

_Father._ The following instances occurred long after the fall but had a similar outcome. Pharaoh, the king of Egypt, suffered a merciless doom by the judgment of Truth and Justice.[298] Dathan and Abiram were justly doomed and destroyed.[299] When Joshua led the people of Israel into the land that God had promised them God ordered him to punish the people who dwelt in the city called Jericho with such severity that whatever was living should perish.[300] Long after that, when King Saul led an invasion into Amalek, God commanded him to slay everything that was living; but Saul incurred the anger of God because he did not carry out what was commanded.[301] The case of Judas, one of the apostles of God, is among the examples that belong to a much later date: for Truth and Justice condemned him without mercy for dastardly treachery toward his Lord. There are many similar cases, though we have given these only; and, inasmuch as our speech would get too long, we cannot include in a single discourse all the examples that we know resemble these. But when God decreed all these punishments which we have now recounted, the sisters were all on the judgment seat with Him, Truth and Justice, Mercy and Peace, and they all agreed with Him and kissed and embraced each other.

Footnote 298:

_Exodus_, xiv.

Footnote 299:

_Numbers_, xvi.

Footnote 300:

_Joshua_, vi.

Footnote 301:

_I Samuel_, xv.

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L

OTHER INSTANCES IN WHICH THE ARGUMENTS OF PEACE
AND MERCY HAVE HAD GREATER WEIGHT

_Son._ It is quite evident that in the cases which you have now recounted, Truth and Justice had a larger part in the verdict than Peace and Mercy. But no one can doubt that the sisters were all agreed in these decisions, for we may be sure that God never passes a merciless judgment. One will consequently need to ponder these things with careful attention and close thinking; for the judgments of God are largely concealed from men. Therefore I wish to ask you to point out those cases in which Mercy and Peace have chiefly dictated the verdict, so that I may get insight into dooms of both kinds, seeing that examples of both are to be found.

_Father._ There are so many cases of either class, that we cannot include all the verdicts in one discussion; still, we can point out a few of them, in order that both your questions may be answered. The following are events which occurred long ago, when Aaron and Ur, the bishops,[302] committed a great sin against God in that they gave His people two calves made of molten gold, through which the entire nation was led astray from the faith; for the people called these calves the gods of Israel and brought sacrifices to them as to God. But when Moses came down to the people (he had been up on the mountain where he had spoken to God Himself), the bishops ran to meet him, deeply repenting their sins; and, falling at Moses’ feet, they begged him to intercede for them with God, lest He be angered with them according to their deserts. But when God saw how deeply the bishops repented, He heard Moses’ prayer, and the bishops retained the dignities which they had before, and they did penance for their sin. The instance that I have now related is one of those in which the greater share in the decision was assigned to Peace and Mercy, though Truth and Justice also consented to the doom; for the bishops would have suffered death for this offence, if Mercy had not been more lenient with them than they deserved. The following event is like this but happened much later: King David fell into this great sin, that he committed adultery with Uriah’s wife and afterwards brought about the death of Uriah himself. After Uriah’s death David took his wife and had her for his own, and surely he deserved death for these sins. But he repented his misdeeds so deeply before God and begged forgiveness so humbly for the sins confessed, that God heard his prayer and did not take away his kingship, but even confirmed him in it, though he had committed these crimes.[303]

Footnote 302:

_Exodus_, xxxii. No high priest by the name of Ur is mentioned in this
connection; but Hur, the son of Caleb, is associated with Aaron on two
earlier occasions. See _ibid._, xvii, 10; xxiv, 14. There was a legend
that Ur refused to make the golden calf and that the people spitting
into his face suffocated him with the spittle. Petrus Comestor,
_Historia Scholastica_, c. 73: Migne, _Patrologia Latina_, CXCVIII,
1189.

Footnote 303:

_II Samuel_, xii.

The following events occurred much later at the time when our Lord Jesus Christ was on earth among men. The bishops of the Jews and all their other learned men became very hostile toward him and were constantly striving to find something for which they might reproach him. So they took a woman who had openly committed adultery and was worthy of death according to the law of Moses; this woman they brought before Jesus and told him of her crimes. They also said that the law condemned her to die and asked what sentence he would pass in this case. Jesus replied that he who had never committed a sin should cast the first stone upon her. Then they turned away quickly, not daring to question him further, for they all knew themselves to have sinned. But Jesus said to the woman: “Woman, since none of those who accused thee has passed judgment in thy case, neither will I condemn thee to die; go in peace, but henceforth beware of sin.” There is another instance which is like those that I related earlier, and which happened in the night when Jesus was seized. His apostle Peter had boastfully protested that he would never forsake him, though all others should leave him, and that he would suffer death with Jesus before he would desert him like a coward. But in the same night when Jesus was seized, Peter denied three times that he had been with him, and the third time he confirmed the statement with an oath that he had not been Jesus’ man. Then he went away out of the hall where Jesus was held and immediately began to repent his sin and all his words and wept bitterly. Nevertheless, after Jesus had risen, Peter’s sins were forgiven, and he retained all the honors that had been promised him before. There is still another event which came to pass a few days later when our Lord was crucified. Two thieves were crucified with him, one on either side; both had been guilty of the same crimes, murder and robbery. But while they hung on the cross, one of them took thought to repent and implored mercy of Jesus, though he, too, like the thieves, hung on a cross. His sins were pardoned and he was given sure promise of paradise on that very day; but his companion was condemned according to his deeds.

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LI

THE REASONS FOR THIS DIVERSITY IN THE VERDICTS OF GOD

_Son._ If earthly kings and other chiefs, who are appointed to act as judges, are to adapt their decisions to the examples that you have now given, they must find it very important to learn precisely what each suit is based upon; for in many of these instances, it looks as if the cases were somewhat alike in appearance. Still, all the decisions in the earlier examples led to severe punishments, while in the later ones they all led to mercy and forgiveness. Therefore I now wish to ask you why Pharaoh, Dathan, and Abiram, the people who dwelt in Jericho, and those of Amalek, who were punished by King Saul, were all destroyed without mercy.

_Father._ These things were all done at the command of Justice and Truth, though Peace and Mercy consented. For Moses daily performed many miracles before King Pharaoh and commanded him to release God’s people; and he might have released them, had he wished, without suffering any injury thereby. He made constant promises that it should be done, but he never kept either word or promise. Now it was right that he should perish in his stubborn wickedness and evil-doing, since he would accept neither mercy nor pardon, though he had the opportunity. Dathan and Abiram, when Moses told them that they had done evil, became angry and refused to repent; and they perished without mercy because they sought no mercy. Those who dwelt in Jericho and Amalek had heard for many days that they had done evil both to God’s people and against His will but they offered no atonement; on the contrary, they proposed to take up arms in their defense, wherefore they were overcome by a merciless revenge. But those whom I pointed out to you in the later accounts, Aaron, Ur, David, and the others who were mentioned in those examples, did not conceal their wickedness, but confessed their misdeeds as they were; hoping for pardon, they begged mercy and clemency, and offered to atone, as He should determine, Who, they knew, had the decision in His power. And they promised that nevermore would they fall into such guilt, if they might become fully reconciled.

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LII

THE SAME SUBJECT CONTINUED

_Son._ I now wish to ask you why such a great distinction was made in the cases of Peter and Judas, though their offences appear similar. Judas returned the money that he had received and repented his evil deed; he confessed that he had sold his innocent Lord, and threw away the silver, saying that he would not keep what had come to him so wrongfully. Now he was destroyed, though he repented; while Peter was forgiven at once, because he repented.

_Father._ Judas fell in the beginning into sin through avarice and love of wealth and took a bribe to betray his Lord. His repentance was such that he could not hope for pardon, and he asked for no mercy but punished himself with a sudden death. But Peter wept bitterly in his repentance, and, hoping for mercy, implored forgiveness. Furthermore, Judas had the greater guilt, for he sold his Lord; and though he repented, he craved no pardon; and he did not abide the judgment of God, but condemned himself forthwith. But Peter denied his Lord through sudden fear and repented immediately in great sorrow; he submitted to the judgment of God and abided it, and did not condemn himself as Judas did. There was a similar outcome in the case of the crucified thieves. Though both acknowledged the sins that they had committed, one prayed for mercy and pardon, while the other asked no mercy but spoke in contempt and derision rather than in prayer or serious thought. Therefore these whom we have now named were saved through the merciful judgments of Mercy and Peace, though Truth and Justice agreed to the verdicts.

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LIII

INSTANCES IN WHICH GOD HAS MODIFIED HIS SENTENCES
AND THE REASONS FOR SUCH MODIFICATIONS

_Son._ I am beginning to see these things more clearly now and to understand why it is that the larger share in a verdict is sometimes assigned to Justice and Truth and at other times to Peace and Mercy. And now I want to ask you to discuss those cases which you mentioned earlier in which God modified the sentence agreed upon, and to state the causes that led to this.

_Father._ To this class belong certain events which occurred a long time ago in the days when Moses was upon the mountain called Sinai. In those days the great mass of the people sinned grievously and even fell into whoredom, cohabiting with women of the heathen race. But so strictly had God forbidden this, that everyone who fell into that sin was held worthy of death. Then God said to Moses: “Now shalt thou cease speaking with Me that My wrath may have time to wax hot against this people which I gave into thy charge. For they have fallen into such grievous sins against My commandments that I intend to consume them all in My fierce wrath; and I will give thee another people, far better and stronger and more numerous than this one.” At this point it would almost seem as if a definite sentence had been passed in the case of this nation. Moses, however, asked permission to intercede briefly in behalf of the people of Israel and, this being granted, he spoke these words. “I pray Thee, O Lord, to turn from Thy wrath and do not destroy Thy people, though they have done ill. Let not the Egyptians have this to say, that Thou didst lead Thy people out of Egypt and out of their dominion to consume them in the mountains and the desert; or that Thou wert unable to lead Thy people into the land which Thou hadst promised them from the beginning. Remember, O Lord, Thy servants Abraham and Isaac and Jacob, and do not destroy the generations that have sprung from Israel’s kin which Thou hast Thyself promised to multiply upon earth and to lead securely into the land that is now controlled by Thine enemies.”[304] God heard the prayer of Moses; His wrath was appeased, and He did not slay the people as He had threatened; but He gave their punishment into the hands of Moses, instructing him that they must not wholly escape chastisement, though it should not be so severe as God had threatened earlier. Moses returned hastily to the camp and coming upon the people in a tempestuous spirit and in fierce wrath, he slew many thousand men in that day, and in this way pacified the wrath of God. Now this example shows how God lessened a penalty imposed, in that He appeased His wrath before Moses’ prayer. And it shows that neither of the sisters, Truth or Justice, suffered in her rights by this judgment, inasmuch as Moses slew a great host to pacify the wrath of God. But Peace and Mercy also had their rights, seeing that less was done than had been decreed at first.

Footnote 304:

_Exodus_, xxxii, 7-14.

This is another instance that shows how God has modified a judgment already passed. He sent Jonah the prophet to Niniveh with orders to tell the king and all the people of the city that within thirty days Niniveh should be destroyed with all that was therein. Jonah did as God commanded and told these things as true tidings. But when the king understood that the people were of a truth in danger of divine wrath (for the nation was full of whoredoms and wickedness of every form) he descended from his throne, laid aside his royal robes, and did penance and fasted; and he bade all men in the city do likewise, both young and old. And when God saw that they repented of their wickedness with sorrow and penance in many forms, He extended mercy and destroyed neither the city nor the people within it.[305]

Footnote 305:

_Jonah_, iii.

Here is still another instance that points to the same result. Hezekiah was the name of a good king in the land of Israel; he fell ill and meditated deeply about his case, whether God intended to bring him through this illness or to let him die. Then God sent Isaiah His prophet to him; and God said to the prophet that Hezekiah should die of this malady. Isaiah went to the king and said to him: “Take good heed and set your house in order and all your affairs, for God has said that you shall die of this illness and not live.” As soon as Isaiah had spoken these words to the king, he departed; but the king turned his face to the wall and prayed for deliverance in these words: “Remember, O Lord, how steadfast I have been in Thy service, for I have always opposed Thine enemies, and this people that Thou hast given into my keeping have I turned from much wickedness which many of them practiced before I came to the kingship. And there are three reasons why I am loath to die so suddenly now of this illness. The first, which I fear the most, is that I may not have kept Thy commandments fully, and if I die in a state of sin I may look for Thy vengeance in my death. The second is that I have not yet turned all Thy people wholly away from their evil ways; and I fear, if I die suddenly now, that they will soon return to their old abominations. The third, which I fear much, is the victory of Thine enemies over Thy people, seeing that my son is a child; and his power to defend the people against Thine enemies may prove less than is required. But if Thou wilt hear my prayer, O Lord, and add a few days to my life, all these things may be brought into a better state than they are at present.” God heard Hezekiah’s prayer and said to Isaiah the prophet: “Return quickly to King Hezekiah and tell him different tidings now from what thou toldest before; for I have heard his prayer, and I will add unto the days of his life fifteen years beyond what I had intended for him, and I will deliver all his realm from the attack of his adversaries.”[306]

Footnote 306:

_II Kings_, xx; _Isaiah_, xxxviii. The prayer is imaginary.

Here is another instance which belongs to a much later time. In the days when Jesus Christ was here upon earth among men, one of his friends, Lazarus by name, fell ill and died of the illness. Bethany was the name of the town where Lazarus was buried. But when he had lain four days in the grave, Jesus came to Bethany. Now it would seem in Lazarus’ case, as in that of all others who have departed from this world, that an irrevocable sentence had been passed, seeing that he had lain four days a dead man in the earth, death having even appointed him a place in his kingdom. Jesus ordered Lazarus’ grave to be opened, and calling him he commanded him to tear himself away from the hands of his dead companions. Thereupon Lazarus rose from the dead, and he lived many days after that. There are many other examples of this kind, but these are the ones which we have preferred to bring to light; and since our talk has been quite long, it seems unnecessary to recount others, though they are plentiful.

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LIV

THE KING’S PRAYER

_Son._ The more examples I hear, the more evident is the truth of what you stated earlier in your remarks, namely that it is very necessary for kings and other rulers who are in charge of justice to be widely informed, if they are to adapt their verdicts to the examples that we have now heard.

_Father._ You should understand this clearly that, since the king holds his title from God, it is surely his duty to suit his decisions to divine examples; and the same is true of all who are appointed to pass judgment, both clerks and laymen. For we no longer have opportunity to ask counsel on any point from God’s own lips, as Moses could; wherefore men should live according to the examples that were set in those days when it was possible to inquire of God Himself what His will was on any matter. Therefore, a king ought to keep these examples frequently upon his lips and before his eyes, and such other examples, too, as may give insight for his own decisions. The most favorable time for such meditation is at night or in the early morning when he is sated with sleep. But when the hour to rise comes and it is time for the king to hear the hours, it is his duty to go to church and listen attentively to the mass and to join in the prayers and in chanting the psalms if he knows them. Like every other Christian man who is at prayers, the king ought to attend with as much devotion as if he stood in the presence of God and spoke to God Himself. He should call to mind the words that David uttered when he spoke in this wise: “I shall ever see the Lord before my face, for He is always at my right hand.”[307]

Footnote 307:

Probably from _Psalms_, xvi, 8 (_Vulgate_, xv, 8): “I have set the
Lord always before me, because He is at my right hand....”

A king should begin his prayer by showing God that he holds the true faith. Next he should make clear that he gives thought to his earthly dominion and the divine power of God. Thereupon he must confess his sins and misdeeds to God, making clear to Him that he does not consider himself as having come without guilt or as if defending his cause. Next he must beg mercy and forgiveness for the transgressions that he has confessed. He must also show God humbly that he regards himself as coming before His knees as a thrall or a servant, though God has exalted him to power among men. He must not fail to remember others besides himself in prayer: his queen, if he has one, who is appointed to rule and defend the land with him; his bishops and all other learned men who are to aid him in maintaining Christianity, and, therefore, owe the duty to offer prayers for him and for all the other people of the kingdom. He ought also to remember all his other lords and knights in his prayer and all the warriors who assist him in the government. Likewise he must remember the husbandmen, the householders, and all his other subjects who maintain his kingdom by labor or other gainful effort. He should, therefore, remember all, men and women, for it is their duty to offer up holy prayers for him every day. And, if he likes, he may use daily the following prayer, which is in the form that I have given, but he must pray as devoutly as if he were speaking to God Himself; and these are the words of the prayer.

“O Thou most merciful God, eternal Father! O Thou most honored Conqueror, Jesus Christ, the only begotten Son of God! O Thou most gentle Comforter, Holy Spirit! O Thou perpetual fount of wisdom and complete and unshaken faith, Holy Trinity! O Thou indivisible Unity, one omnipotent, unchangeable God: Thou Who sittest above the highest summits of heaven and lookest into the hidden depths below! For no creature can escape Thy dominion, though it should wish to flee from Thy wrath. Even though I should mount to heaven, Thou art there before me; and though I crawl down into the lowest hiding places of hell, Thy spiritual dominion is there; and though I were to fly upon the wings of the winds and hide beyond the uttermost boundaries of the ocean solitudes, even there Thy right hand would seize me and lead me back into Thy control. For Thy mind has numbered the sands driven by the winds and by the power of the ocean about all the earth, and Thine eye knows all the drops of the dewy rain. Therefore, I implore Thee, O my Lord, do not enter into the seat of judgment with me, Thy servant, to search out my righteousness; and do not number the multitude of my sins, but turn Thy face away from mine iniquities and cleanse me from my secret faults and wash away all my guilt. For my sins are great and lie heavy upon my head; they are so many that they seem numberless to me in their multitude,—sins that I have committed in vain thinking, in foolish words, in neglecting Thy commandments and forgetting Thy holy law in every way, in indiscreet testimony and thoughtless oaths, in judging unjustly between men, in excessive avarice, and in all manner of useless and evil works. I acknowledge and confess to Thee, O Lord, calling all Thy saints to witness, that I am so guilty of misdeeds and evil works, that I am already condemned by the multitude of my transgressions, unless I may share in the benefits of the exceeding abundance of Thy mercy and of the good and meritorious intercessions of my Lady, the holy Virgin Mary, and of all the saints in whom Thou hast been well pleased since the world began. For the misdeeds and all the iniquity that I have committed from my childhood to this day are uncovered and revealed unto Thee, even though I might wish to conceal and not confess them; for short-sighted frailty was not ashamed to pursue its evil desires before Thy face. But, O Lord, inasmuch as Thou dost not delight in them who are destroyed in sin, but wouldst rather that they should live and be led aright, and because Thou knowest that man is frail and without strength like the dust of the earth or the crumbling leaf, unless Thou strengthen him with the power of Thy mercy, therefore, I implore Thee, do not punish me with the swift judgment of Thy wrath; but let Thy divine patience give me time and will to repent and ability to do penance. Take away from me, O Lord, envy and pride, despair and stubbornness, injustice and violence, and detestable gluttony; cleanse me from the seven cardinal sins and the cursed vices which spring from them. Give me, O Lord, love and constant hope, true faith and humility, wisdom and justice, and ample strength to do Thy will at all times. Give me the seven cardinal gifts of the Holy Spirit with all the blessed fruitage that grows out of these; for I am Thy handiwork, created in Thine image, Thy thrall begotten in sin by Thy servant, the son of Thy handmaiden. But Thy mercy has appointed me to Thine office and has exalted me, though unworthy, to the royal dignity and the sacred chieftainship; and Thou hast appointed me to judge and to govern Thy holy people. Therefore, I pray Thee, give more heed to the needs of Thy holy people, which Thou hast appointed me to rule over, than to my merits; but give me the right understanding, self-control and sense of justice, eloquence, purpose, and good intentions, so that I may be able to judge and determine the causes of rich and poor in such a way that Thou wilt be pleased, while they rejoice that justice is done among them. And I pray Thee, O Lord! to pour out Thy spirit of upright understanding upon all my councillors and helpers who assist me in maintaining the government. To my queen, whom Thou hast joined to me with the bonds of marriage, and above all to the hallowed stewards and servants of holy church, the most eminent priest, the bishop of Rome, and all our bishops, abbots, and rulers, to our priests and to all the learned men who are in their charge,—to all these, O Lord, give a chaste and upright spirit, so that they may show their good works and set Thy people good examples and give them right instruction. To the governors and to all those who assist me in guiding and defending the realm, give rightmindedness, abhorrence of evil ways, and the appreciation and love of good morals. Make mine enemies truly repentant of their evil and wickedness, cause them to desist from their ferocity, and turn them to a true friendship. To Thy people and all the commonalty give knowledge and a will to love Thee, the true God, a right obedience to their superiors, good peace and rich harvests, and security from enemies. Remember, O Lord, in Thy holy mercy, all the races of mankind for whom our Lord Jesus Christ, Thine only begotten son, shed his blood in redemption, whether they be still living in this world or called home in holy patience by Thy commands. To those, O Lord, who are blinded by error and ignorance and therefore cannot discern Thy Holy Trinity, send Thy spirit of insight, that they may know and understand that Thou art the true God and none other; for no one may approach Thee except Thy holy compassion draws him to Thy love. And be not wroth with me, Thy servant, O Lord, because I have dared to speak with Thee at this time, even though I continue in prayer, but incline Thy compassionate ear and hear and grant what I pray for in Thine abundant kindness. I pray Thee, O Lord, never to give me into the hands of mine enemies because of my misdeeds, or to let me become their victim or captive, and never to let mine enemies rejoice in my misfortunes, whether in body or in spirit, visible or invisible; but if I do aught against Thy holy will and commandments, take me in Thy right hand and chastise me, though not according to my deserts but according to the lenient judgment of Thy mercy; and give me abundant power and resolute strength to oppose all antagonism and all deception. Let me suffer no greater temptations than my weakness can resist; let me not end my days in a sudden death; and do not call me out of this world before I shall have repented and rightly atoned for all my sins; and when the strivings of this world have ceased, let me rest eternally with Thee and Thy saints. And from my heart I pray Thee, O Lord, to give me a lawful heir begotten of my loins, whom it may please Thee in Thy mercy to set after my time in the seat of honor where Thou hast placed me; and let my high-seat never pass into the power of other dynasties, but only to such as shall spring from me, the son inheriting from the father in every case. And grant, O Lord, I pray Thee, that no branches that have sprung from me shall wither or decay; and let them not follow after foolish men into error and neglect, but give them insight and wisdom to understand and to know Thy sacred law, and power and a good purpose to love Thee and Thy commands. For Thou only art the true God, Who liveth and reigneth forever, world without end. Amen.”[308]

Footnote 308:

This prayer is a translation of a Latin original which the author has
incorporated and given in full. Both the original and the author’s
translation are given in the manuscripts.

Now this prayer that you have just heard is one which the king may offer up, if he wishes, with such other psalms and prayers as he knows. And though he may not always repeat this prayer, he should, nevertheless, pray according to the plan that is outlined in this prayer. And this I verily believe to be his duty every day, until he has heard the hours and the mass, if he means to observe what belongs to his dignity and to his official duties.

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LV

A FURTHER DISCUSSION OF THE KING’S BUSINESS ESPECIALLY HIS JUDICIAL
DUTIES

_Son._ I believe you have now cleared up for me what you think ought to be a king’s business, at night after the season for sleep is past while he is meditating upon the needs of his realm and subjects, and in the morning when he goes to church or to devotional services; and it seems to me that these occupations are both useful and important, so much so that they are indispensable. Now that you have shown me what he should be employed with in the night and early in the morning, I wish to ask you to continue and to point out what he should be occupied with during the day: whether it is your opinion that he should ponder the needs of his kingdom while awake at night in order that he may be able to spend the day with greater freedom, after the custom which I hear that kings now follow in most places, either in riding out with hawks or in joining the chase with dogs, or in some other form of diversion, as I hear that kings are in the habit of doing in most countries; or whether you think that he should be otherwise employed, if he does as he ought to do, and that kings seek these diversions more for the sake of recreation than because their rank demand it.

_Father._ I surely do believe, with respect to what you have just asked about, that kingship was established and appointed to look after the needs of the whole realm and people rather than for sport and vain amusements. Nevertheless, a king must be allowed to seek diversion now and then, either with hawks, hounds, horses, or weapons, so that his health and agility at arms or in any form of warfare may be preserved. His chief business, however, is to maintain an intelligent government and to seek good solutions for all the difficult problems and demands which come before him. And you shall know of a truth that it is just as much the king’s duty to observe daily the rules of the sacred law and to preserve justice in holy judgments as it is the bishop’s duty to preserve the order of the sacred mass and all the canonical hours.

_Son._ I am inquiring so closely into these things for the reason that many believe the royal dignity to have been founded for such pleasure-giving splendor and unrestrained amusement as kings may desire. But now I see clearly from your remarks that a king ought constantly to labor in the yoke of God; wherefore it seems to me that he must have a great burden to support every day in the serious interest that he must show when the needs of his subjects are presented to him. Therefore I wish to ask you once more to show me clearly what should be a king’s duty after the hours have been observed.

_Father._ It was the custom of old at the time when the royal office was established and enjoyed its greatest splendor, that, when a king no longer stood in fear of his enemies but sat in complete security among his henchmen, he selected a splendid house where he could set up his high-seat, which was also to serve as his judgment seat; and this throne he adorned with every form of royal decoration. Then the king sat down upon it and observed in what glory and splendor he sat. Next he began to ponder in what way he must occupy this glorious high-seat, so as not to be driven from it with dishonor in spite of his exalted position either because of injustice or malice, indiscretion or folly, inordinate ambition, arrogance, or excessive timidity. Now it looks most reasonable to me that, whereas kingship was originally established in this way as we have just pointed out, a king should continue to maintain the arrangement which was made in the beginning. And as soon as the king comes into this seat which we have just mentioned and has reflected upon all those things which we have just told about, it becomes his duty to pass judgment in the suits and on the needs of his people, if they are presented to him. But when there is no official business brought before him, he should meditate on the source of holy wisdom and study with attentive care all its ways and paths.

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LVI

THE SPEECH OF WISDOM

_Son._ I beg you, sire, not to be displeased with me, though I ask thoughtless and stupid questions; but it looks to me like a difficult task to search out the very sources of wisdom and learn its ways and paths. And therefore I wish to ask you to tell me something about this form of study, so that I may, if possible, derive some insight from it.

_Father._ It ought not to cause displeasure to have one inquire closely into subjects which one is not likely to understand without some direction. But God’s mercy reveals and makes known many things to mankind which would be largely hidden from them, if He were unwilling to have them revealed. And many things which were formerly concealed in His own knowledge He has made known to us, because He wishes man to take a profitable interest in the wealth of knowledge which he draws from the divine treasures. But as a guide toward this interest which we have just mentioned one should take special note of the words that Wisdom used concerning herself when she spoke in these terms:

“I am begotten of God’s own heart; I have proceeded from the mouth of the Highest; and I have ordered all things.[309] The spirit of God moved over empty space, and we separated light from darkness; we appointed hours and times, days and nights, years and winters and everlasting summer. We built a star-lit throne for the King of heaven; yea, God did nothing except in my far-seeing presence. Together we weighed the lightness of the air and the gravity of the earth; we hung the ponderous sphere of earth in the thin air and strengthened the firmament of heaven with mighty forces. We commanded the blazing sun to adorn the brow of day with shining beams; but the inconstant moon we bade illumine the darkness of night with its pale sheen. We created a comely man in our image. God also beautified the face of the earth with trees and herbs yielding manifold fruits; He called forth the beauties of the sky in the form of birds of many kinds; and he concealed multitudes of fishes of many sorts in the depths of the waters. He also commanded the four-footed beasts to multiply upon earth into many and divers species. He girded the entire circle of the earth with a roaring ocean and briny streams. He commanded fresh waters to flow forth in steep cascades over the face of the land, and built the foundations of the earth with numerous passages, that the flowing waters might always be able to fulfil the duties assigned them; and He commanded the light vapors to carry heavy waters through the heights of the air by means of enticing warmth. Further He bade the wind-swollen clouds pour forth cool showers over the face of the earth. And the Maker of all things bade me oversee the whole artifice of the divine handiwork. Then I moved briskly with treading foot over the mountain top; I fared lightly over smooth vales and level fields; I strode with toilsome and heavy step over the rough billows; and I measured the width of the level ocean with gentle tread. Pressing forward with stiffened knee, I walked upon the wings of the stormy winds. With gentle speech I taught the silent calm its pleasing manner. I traced my path through the heights of heaven and the expanse of the air; I scanned the curved circle of the restless ocean; and I paced and measured the entire globe of the sphere-shaped earth. I traveled over hills and mountains; I ran over fields and meadows and level valleys; and I gave honey-like dew to all the blossoming herbs. I passed among thorns and bushes and through forests of every kind and gave sweet blossoms to the fruit-bearing trees. I pitched my tent in a shadowless beam of light and went forth from this fair shelter arrayed like a bridegroom and glad like a mighty giant rejoicing in the race.[310] But mortal idols envied me, found me guilty, and condemned me to die. In wrath I descended to the lowest valleys and overturned the strongholds of the mighty ones in mine anger. With violence I shattered the metal gates of the strong castles and broke the firm iron pillars and the thick bars of iron. I took gold and gems and jewels, the plunder of warfare, and then journeyed gladly to the higher abodes with priceless booty. I traveled through farms and villages and parishes offering the poor a share in my wealth. I offered the husbandman fruitful corn and partnership with me. I comfort the sorrowing; I give rest to the weary, drink to the thirsty, and food to the hungry. Happy is he who drinks from my cup, for my beverage has an unfailing sweetness. I journey through castles and cities and marts; I run over houses, markets, and streets; I call with a clear and friendly voice, offering food, entertainment, and harmless amusement. Happy is he who goes to my table, for my meat has a more pleasing savour than the sweetest perfume; my drink is sweeter than honey and clearer than any wine; tuneful music is heard at my table in sweet and beautiful melody; there are songs and poems such as rarely are heard, merriment and gladness, and pure joy unmixed with grief. Happy is he who shall live in my house, for in my house are seven great pillars which join together the entire vault under a good roof; they stand upon a floor placed on immovable foundations and they fortify all the walls with great strength. In each of these pillars may be found the seven liberal arts of study. Furthermore, my house is strewn with fragrant grasses and lovely herbs; it is hung with beauty and elegance, and splendor in every form. Among the humble I am a pleasant companion, but toward the proud I am stern and haughty. In every school I am the principal teacher and I am the highest form of eloquence in every law court. I am the wisest among lawyers and the chief justice on every bench. Happy is he who is found to be a sincere companion of mine; for I am constantly with my companions guarding them from all perils. Happy is he who suffers no disgrace from me, for my wrath kindles a fire in its passion which burns even to the lowest depths; some day it will consume the foundations of the hills and swallow up the earth with its teeming life. Where can he hide who seeks to escape from me? The spirit of God fills the entire home-circle and searches out the meaning and the interpretation of all knowledge.”

Footnote 309:

Cf. _Proverbs_, viii, 22 ff.; see also, among the “Apochrypha,”
_Ecclesiasticus_ (_The Wisdom of Jesus the son of Sirach_), xxiv, 5
ff.

Footnote 310:

An echo of _Psalms_, xix, 5.

The speech that you have now heard is one which Wisdom has spoken about herself; there are others like it, but loftier, which are not repeated here. For King Solomon and Jesus the son of Sirach have written with much skill a great many sermons of the kind that Wisdom has spoken about herself in divers ways. But if we were to mention all the speeches that can be found in their writings, our conversation would suffer a great delay; and it seems unnecessary at this time to bring into our talk any lengthy discussion of those things that Wisdom has said about herself. However, it is the duty of every king to know thoroughly all the accounts that Wisdom has given of herself or wise men like those just mentioned have written, and each day to ponder some part of those speeches, if the duties of his office leave him any time for that.

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LVII

DIFFICULT DUTIES OF THE KING’S JUDICIAL OFFICE WITH ILLUSTRATIONS

_Son._ Since it clearly is the official duty of a king to be well informed in all science, it is quite evident that to acquire the knowledge which you have just now discussed must be of the highest importance; for it seems likely that he will be able to gather much insight from it, whether he wishes to meditate on the greatness of divine power or on the needs of men. Now since you do not care to discuss these matters further, I will ask you to continue your remarks with a few words about what a king ought to consider before passing judgments, when he comes into the judgment seat to determine the causes of men.

_Father._ It is indeed his duty, as you have remarked, to look carefully into all those speeches that we have now spoken and to study them thoroughly, for this reason, that if he unravels them with care in his thoughts, he will surely find in them, if he has understanding, nearly all those things which pertain to divine power and which show how God has distributed his gifts among men and other created beings. For every king and every other discreet man can learn in this way what he actually is, and what he ought to be, if he wishes to achieve what God has intended for him. You also ask how a king should weigh the judgments that he renders in the disputes of men; but I have given a brief reply to that question in an earlier talk, when I told how God passed judgment after His covenant with Adam was broken, and what judges He brought with Him to the judgment seat. I also gave many examples to show how God ordered His verdicts in certain cases of a later time, those of King Pharaoh and all the others who were named later in that conversation; and every king ought surely to weigh what is found in those examples. He must also consider with care whether a case calls for severity and punishment or whether the doom should be tempered; for the judgments ought not to be equally severe in all cases. And every sentence should be kept within the bounds of justice and fairness; and here I may cite another example, if you like.

There is something told of a certain king, which I find most fitting to illustrate this point. This king was a man of fame and power, thoroughly learned in all knowledge and just in all his decisions. Every day there came before him a large number of men whose difficulties he had to settle; and every day he sat a long time on the judgment seat to determine the suits of his people, and with him sat the wise men, whom he had found to be the most discreet and best prepared for such duties. But whenever the king sat in this assembly with the wise men whom he had summoned to serve with him, armed knights stood about the house to make sure that he could sit in perfect security. The king had many sons, one of whom, however, was the dearest of all; for this son loved especially to be near his father whenever possible, and he frequently sat on the judgment seat with him. It was in the king’s nature to be slow in reaching decisions; and it was said among men of quick minds that he would surely be able to settle the law suits and speak his verdicts more promptly, if he were truly wise. This remark was approved by the king’s son and by many others among the wise men; and so often was the saying repeated that the king himself got news of it. Now it happened at one time that the king was indisposed after a bleeding; and just then a number of men came to bring their disputes before the king. He then sent for his son, the one who was in the habit of sitting in judgment with him, and said to him: “Summon the wise men who are accustomed to sit in judgment with me and go into my judgment hall and take my seat for to-day, and determine as many of the law suits as you possibly can get over.” It was done as the king commanded. And when the cases were presented to those men, it looked to them as if they could decide the suits in a hurry. But when the king’s son was ready to determine the disputes which had been brought before him, he thought he saw three young men coming forward, handsome yet terrible in appearance. Two of them sat down at his feet, one on either side. One was occupied with a set of writings in which were written out all the cases that were to be settled that day, one case in each document. The other was busy with balances; and these appeared so delicate that, if a little hair was laid upon them, they would be disturbed. The one who had the balances held them up, while the other, who had the documents, laid the writings which favored him who had brought the suit into one scale and the writing in his behalf who was to reply in the other; but it looked as if the scales would never balance. Then the king’s son thought he saw that certain documents were brought out in which the decisions and formal verdicts were drawn up, just as he had intended to render judgment and all the wise men had advised. But even after these writings had been laid in the scales, they were as far from balancing as before. When the king’s son saw these things, he looked to see what the third young man was doing, and saw that he stood near with a drawn sword as if ready to strike. The sword was keen-edged and terrible, and the edges looked to him as if they were both on fire. Then he saw clearly that, if he passed judgment before the scales balanced, the sword of the young man would immediately smite his neck. Just then he glanced down before his feet, and there he saw the earth open downwards; underneath he saw the gaping jaws of hell, as if waiting for him to come there. But when he saw these things, he ceased speaking and rendering judgments. When the wise men reminded him that there were suits to be settled, he called them to him, and everyone who came saw all these things that we have now described. After that none dared to pronounce judgment, for the scales of the young man never balanced, and no suit was settled on that day. But thereafter no man thought it strange if the king was slow in pronouncing his decisions.