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WHen the time came, and a fit Opportunity offered for Discourse, the King, by certain Pau∣ses, began to ask them one by one in order, several Questions, as they were marshall'd at his Table according to Seniority: To him therefore that
was set uppermost, he made this Que∣stion.
How he should conserve his Kingdom entire and safe to the end?
AFter the Doctor had a little stu∣died, he answered, You shall (great King) dispose the Estate of your Kingdom well and wisely, if in all, and by all, you propose to your self the Example of the Benignity and Indulgence of God for your Imitati∣on; using Patience and Gentleness; raising to Honour those that are Worthy, and bringing down the haughty and ambitious proud Spirits to Repentance, and a true Sense of themselves, by giving them due Ex∣ample of Humanity, Affability, and fairness of Access. To the other.
How he might bring all things justly to a fair Issue?
IF in all things (answered he, great King) you have your Eyes open, and Thoughts fixt upon your Acti∣ons, watching over your self in all things, you will do nothing that will not be well done; and if you consider, that a true Sense of our selves and right Reason, is no other than the Gift of God, of whom we always ought to have the Fear before our Eyes, and present to all our Operations, for that is the means ne∣ver to go astray. To the other.
How he should have Friends agreeable to him?
IF they know (Great King) that you have no Thoughts but what are employed upon that which is just and profitable, and conducing to the publick Good; and that you are ex∣cited to it by considering how God supplies the Wants of Mankind, provi∣ding Sustenance for the Necessities of the Body, and for the Necessities of Life, bodily Health, and other Gifts and Abilities.
How he should acquire and conserve a solid Reputation in expediting of Affairs, in doing Publick Iustice, and punishing Offenders?
IF you carry your self as Reason and Equity requires, indifferent
to every ones Right; and if you proceed not against Malefactors ac∣cording to your uncontroulable Pow∣er, or with Partiality; You may get Knowledge in this Point if you bear in Mind the Providence and wise Disposal of God, who granteth the Requests and Petitions of those are worthy; and to the Malefactors and Vicious, he shews them, that he de∣nies nothing but what is hurtful, and which appears such by their own Ex∣perience, or by the Admonitions and Terrors of Dreams: also he pu∣nisheth not the Sins of Men neither in proportion to their great Deme∣rits, nor to his Almighty Power, but rather courts their Amendment, sweetly winning them by mild and gentle Methods. To the other.
What he should do to be invincible in War?
IF you put not your Trust in your warlike Preparations, nor in your own Strength; but if you call upon God inces••antly to assist you in no∣thing but what is just, then will he direct and conduct your Counsels and Forces. To the other.
By what means he may make himself formidable to his Enemies?
IF you be provided of good Artil∣lery, and well disciplin'd, and have due regard to your Stores and Provisions; nevertheless that you
keep not your Eye wholly on your Preparations, but raise it above them to God, who pulls back his Arm be∣fore he stretches it out, and then exerts it to our greater Dread and Amazement. To the other.
What thing may be to him most advan∣tageous and best in this Life?
THat is, Great King, to have a constant Apprehension that God is the Sovereign Ruler of all Men; for we have not the Power of our selves to address our Counsels to worthy Ends; but it is God who ruleth over all things, that conducts and crowns with Perfection the Events of Humane Affairs. To the other.
By what means he might keep his Treasure without Diminution, and leave it un-impaired to his Chil∣dren?
IF incessantly you pray to God (great King) that he will give you good Advice and good Understand∣ing in what you are continually ne∣gotiating; and that you command your Children not to boast them∣selves, or grow proud either of Riches or Honour; but that they acknowledge and perswade them∣selves that God hath bestowed all that they have, and what they enjoy is from his free Gift and Bounty; and that for their part, they possess nothing which proceedeth from themselves. To the other.
By what means he may bear patiently good and evil Fortune.
IF you consider with your self (Great King) that all Mankind are created of God, subject to this Lot, to be afflicted with great Mis∣fortunes in the Beginning, and after to arrive at Prosperity, and so to share good and ill Fortune alterna∣tively. For there is no man in this World that is not subject to such Variety, or is priviledg'd from it. But it is requisite you pray to God that he will be pleased of his free Goodness to reduce your Kingdom to Tranquillity.
The King then approving this Reason, said, that they had answer∣ed all well and pertinently. But af∣ter (said he) I have made one De∣mand yet more, I will leave questi∣oning,
because we may return to our Rejoycing, passing the rest of this day in Jollity; and six days hence we will bethink our selves of such Questions as we intermit at pre∣sent. And so he put forth this Que∣stion to an other.
What is the end of Magnanimity?
IT is to be content when there hap∣pens cross Accidents af••••r you have provided good Counsel to ar••rive at the end of your Affairs•• for God giveth good Success to Negoti∣ations that are conducted by good and proper Councel.
This Answer was receiv'd with Acclamations and Applauses by ••ll the Assistants. And the King tu••n∣ing himself towards the Philosoph••r•• which were there in some number••
I am (said he) of Opinion, th••••
these Men are excellently skill'd in Vertue, and that they have great Experience in all things, being they have so readily and pertinently, up∣on the sudden, answered to such high Questions, still founding their Speeches always in God.
Then a Philosopher named Mene∣demus Eretriensis, answered the King in this Manner: Truly Sir, consider∣ing that Man is a Divine Work, which one may know by the Fabrick of the whole World; it is a thing well-beseeming and reasonably fit∣ting, that we begin with God, and resolve into him all the force of our Discourse. The King approving his Speech, all the Company betook them to make chear and to Jollity: and so the Feast lasted till Night with great Mirth and Recreation.
Upon the morrow the Tables were disposed in the same order, and the Banquet continued. And when occasion to make Interrogatories was presented, the King began to ad∣dress
his Countenance to those, who in the Rank of Answering, were next to those that the former day had been questioned, beginning at the Eleventh, succeeding Ten precedent.
What is the means to Rule well, and Govern a Kingdom happily?
THat is, first to rule your self well, and not suffer your self to be transported through self-Opi∣nion by means of the Affluence of worldly Riches and Honour; and not to aim at any thing by Oppres∣sion, or against Right, through an imperious Annoyance: which if you consider duely (Great King) and weigh well in your Mind, esteeming all things as they justly are; you will reckon all that you possess as if it were nothing. Think also that God is full of all Goodness, and stands
not in need of any thing: Which Thought you ought to fix deep in your Mind as firmly as your Humane Spirit can contain it; and not too passionately to covet over-flowing Abundance of worldly Greatness and Riches, as thinking thereby to Reign better. To the other.
How he ought to make choice of the best things?
IF you have regard always to what is Just and Equitable; and if you esteem things unjust and wicked to be other than Privation of Life: for God hath ordained great and abun∣dant Goodness for just Men. To the other.
How I may avoid the Vneasiness that many times proceeds from Dreams?
YOU ask me, Great King, a most nice Question; for such things as discompose the Mind are out of Rule, since we are sometimes led by our Senses, arising either from what hath past, or from the Objects presenting themselves to our view. Whence many times we fancy in our Dreams, we are sailing upon the Sea, or are passing over Rivers; many times that we fly aloft with Wings, soaring from place to place, and such like things as are ridiculous even to waking Thoughts. Moreover, things to which we have great Appetite and Desire, disturb our Fantasie in Dreams.
Wherefore, Great King, I am of Opinion, that with all your Might,
in all you say and do, your Intenti∣on should be purely addressed to Pi∣ety and Holiness, to the end, that per∣severing in that manner, you may be guided and fortified on all sides with Vertue, and so shew your self impene∣trable to all Sensuality. And on the o∣ther side, that you never take by force from another what to him belongs of Right; because the things wherein we most engage and employ our selves waking, commonly appear in Phantomes to us again in our Dreams, ins1nuated into our Fansies by the Appetites and Inclinations we had to them: but when you level all your Affections, Operations, and Affairs at the Mark of Virtue and Honesty, then sleeping and waking you will be at ease. To the other.
By what means he should do nothing indecently?
IF in all things you consider what appertains to your Degree, and what is in your Power; to the end there fall not from you any thing unbecoming your Royal Dignity, ei∣ther in Word or Deed: you must also bear in mind, that all your Sub∣jects are discoursing still of you, judging all your Steps, and censu∣ring your Courses. Further, consi∣der how you are exposed to Flatter∣ers, who dive into your very Thoughts upon every Change of your Countenance and Carriage, from which they will make use for their own ends: but in this, Great King, you may well under∣stand how to demean your self, not submitting your Ear to any Person
that may charm you with his Syren Flattery, or disguise the Truth by Dissimulation; since God hath en∣dowed you with great Affability of Behaviour, accompanied with Gravi∣ty and Dispatch.
The King then received this Answer with great Joy and Applause, and gave all the Company leave to seek their Repose, to prepare themselves for meeting at the Feast the day fol∣lowing, which was ordered as the former. They being met, and the time presenting it self for Discourse, as before, the King made this Que∣stion to the first of those that had not yet spoken.
What thing is most difficult for a King?
THat is, to Command Himself, and not to permit himself to be
prevailed upon by any exorbitant Appetites or Passions: for all Men have a certain Bent of Inclination by which they many times permit them∣selves to be led according as their Genius leads them, some to Banquets and Riot, others to Pastimes and Pleasures, wherein the greatest part of the Multitude are immerc'd: But Kings should have their Thoughts more elevated, as being excited by great Honour and Glory to frame their Actions to Conquests, and de∣sign the taking of Cities and redu∣cing of Nations. Nevertheless, it is very commendable to keep a mea••, and to conserve carefully what God hath and shall give you, and not so much to affect what is out of reason or unworthy the high Glory of your Place. To the other.
What means he hath to avoid the En∣vy of Any?
IF before all things you bear in mind, that Riches, Honour, and Greatness, are the Gifts of God to Kings, of which no Person hath true right to dispose. Wherefore, if any aim to partake of this glorious Pre∣rogative to be un-envied, he will ne∣ver obtain his end, for it is the gift of God alone. To the other.
What he ought to do to oblige his Enemies?
IF you become gracious and favou∣rable towards all bountiful Per∣sons, without particular Respect of
any: likewise in what you receive from others, not to shew your self ingrateful to the Services and good Offices you have received from them, for that is a sign of the Grace of God. To the other.
How he may continue in Glory and Honour?
IF towards others, and above all others, you excell in Bounty and Magnificence, accompanying the same with a good Grace, never will Glory and Honour abandon you: and it behoveth you still to pray to God that such Vertues may perpetually assist you. To the other.
To what Persons he should dispence Honour?
THey commonly judge (Great King) that we ought to dis∣pense Honour where we es∣pecially love: but for my part I am of Opinion, that we ought to dis∣pence all we can to the Envious, and to be gracious and bountiful to them, according to the utmost of our Pow∣er: to the end, that by such means they may be induced and won to do what is good and profitable; in which Choice of our Favours, we must implore the Aid of God, who inspireth the Understanding, to the end he may accomplish in us this Perfection. To the other.
What Persons he ought to gratifie?
FAther and Mother (Great King) before all Persons: for God hath annexed a great Commandment to the Duty we owe to our Father and Mother; allowing after but a second place to Friends, whom he hath sti∣led proportionable in Nature. Fur∣ther, I esteem it (Great King) no small Happiness, that you engage all the World to love you. To the other.
What is more worthy than Beauty?
THat is Piety, for that is a Beauty excelling all other, and its Force consisteth in
Charity, which is a Gift of God, which you have, and with it you will inherit all Vertue and all that is good. To the other.
By what means o••e may recover Great∣dess and Glory once lost.
THat is (Great King) if you are full of Benignity, Affa∣bility, and gracious to all the World (which are things charm∣ing and attracting the Love of the People,) it is hard if you lose your Greatness. On the other side, great Preparations for War give great As∣surance: but those who fall into such Accidents, it is necessary that they abstain from what occasioned them to fall into such Inconveniences: and thenceforward they acquire Friends by giving themselves to the Exercise of Justice and Equity; for good
Works are the Gifts of God. To the other.
How he may live without Anxiety?
IF you wrong no Man, and relieve every one, doing Justice to all the World: for from so doing we reap such pleasant Fruits as we shall al∣ways live pleasantly. Nevertheless, we ought to crave of God, that what Accidents happen contrary to Expe∣ctation, bring us no Damage, as Death, Sicknesses, and such like In∣conveniences, which can do you no harm if you are full of Piety. To the other.
What thing in this World is worthy the greatest Honour?
THat is, to serve God; not so much with Sacrifices or Ob∣lations, as with a pure Heart and a sincere Conscience, and to conform your self to the Obedience of a simple and active Faith. Which if you do (Great King) it will firmly imprint this Truth in your Heart, That all you have done, and shall do hereafter, will be evident and appear to all the World.
After this past, the King, with a loud Voice, saluted them all, ascri∣bing to them great Praise, as did al∣so the Assistants; especially the Phi∣losophers, who were there present, and not without Cause: For these Persons were of great Authority in all their Speeches, laying the Foun∣dations
of their Answers and Opi∣nions alwayes in God. This done, the King returned to Feasting and Me∣riment.
The day following, the Tables were covered in the same manner as before, and all the Lords as before being set at Table, the King taking his Op∣portunity of Devising, began to in∣terrogate those who followed the others in the foregoing day of an∣swering; and made this Question.
I would know if Prudence may be taught?
PRudence is a certain Dress and Ornament of the Soul, flowing ••rom the Divine Power, having this ••roperty to embrace what is good, ••nd to refuse its contrary.
What thing is most advantageous for the Health of the Soul?
THat is Prudence, which non•• can procure or obtain unle•• God disposes his Understanding t•• receive it. To the other.
How may one sufficiently yield d•• thanks to their Father and M••••ther?
IF you give them no cause of Gri•••• in the World, though there scarce any to be found who can 〈◊〉〈◊〉 govern themselves, excepting Go•• Father of all Light, do illumina•••••• 〈◊〉〈◊〉 Understanding to every Actio•• 〈…〉〈…〉. To the other••
How he might be made covetous to hear many things?
IF you consider (Great King) how advantageous and profitable ••t is to know every thing Created: ••or by that means proportioning and ••djusting what you have understood ••o the quality of the times present, ••ou will have the choice of what ••ill be most agreeable and conveni∣••nt for you, in which you ought ••••wayes to pray unto ••od, that he ••ill be your Succourer; for from ••im proceeds all accomplishment of ••ood Works. To the other.
••hat he should do not to violate the Laws.
••F you were perswaded that God hath inspired those who have
established the Laws, for the Directi••on and Government of the Lives o•• us Mortals: you will well follow th•• the other.
What Advantage may accrue to on•• from Parentage.
GReat King, if we weigh th•• Accidents which happen to 〈◊〉〈◊〉 we shall find, when our Parents 〈◊〉〈◊〉 into Adversity, we share with the•• therein, and are mutually oppress•• and grieved with the greatness •• their Sorrow. And if there arrive 〈◊〉〈◊〉 so any Prosperity and happy Fortu•••• to them, we are glad, and find th•• Content and Satisfaction, in wh•••••• we solace our selves. And in truth our Parents are so well advised t•••• they can intermingle their Af••a•• ami••ably together, and that all thi•• between them be so well knit to••ther by the ties of an inviola•••• Friendship: there is no place left
any desire of a Life more happy, nor is the same capable of any addition save only of Continuance, which you are to beg of God. To the other.
How he might be free from all Fear.
IF your Conscience be clear of all sense of past Guilt, setting God al∣wayes present before your Eyes, for ••he Guide and Conduct of all your Counsels to a good and happy issue. To the other.
How he should be readily assisted with Recollection and a due Presence of Mind at all Times?
IF you seriously reflect how to the Vicissitudes of Humane Life all the World is exposed, setting often
before your Eyes the admirable Re∣volutions that God hath sent. Ho•• some are raised to Riches and Honou•• others pressed with Calamities, an•• fallen into extream Disgrace. T•• the other.
What Course he ought to take and pu••••sue to avoid being immersed in Sen••suality and Idleness.
THis to you (Great King) wh•• have the Rule of a great King••dom, and a multiplicity of Affairs t•• manage is feasible. For in the di••••charge of so weighty an Employme•••• it is impossible you should have an•• Leisure to fix your Imagination u••••on any thing but your Affairs, sin•••• they will take up all your Tim•• It is convenient therefore, that yo•• be alwayes intent upon your Charg••
and that you pray to God, to give ••ou Grace to omit nothing of what concerns your Employment. To the other.
By what Signes he may know those who would impose upon him?
IF you consider with your self, what Freedom every one useth in your ••ehalf, whether he hath ever used the ••ame and so continueth the same fa∣••••ion still, to court you out of choice: ••r whether he gives you Counsel ••nly out of course, and that his Con∣••ersation and manner of Life be the ••••me as before: And whether he hath ••orgot nothing of what the Duty and ••ffection which he owes you doth ••equire; Briefly, if his Affections and ••ther Fashions of Proceeding are va∣••••ed; God instruct your Understand∣••ng to fore-see the Effect.
Then the King commended them all, calling every one by his name, whereat all the Assistants rejoyced•• The next day, when the King espied his fit Opportunity in the Feast, he began to Question the rest, as fol∣lows.
What is the greatest Neglect in the World.
IT is to take no account of ou•• Children; and not to take due care for their Education, to train them up in Vertue, and to form in them good Manners and Behaviour For in our common Devotions we intreat God not only for our selves but also that it would please him to address our Children to all Goodness, and to impart Wisdom and Science to them; which proceeds also from the Grace of God. To the other.
How he should come to be a Lover of his Countrey?
IF you perswade your self, that it is a happy thing to live and dye at home, and that Travels bring nothing but Folly to the Poor, and Disho∣nour to the Rich; since most men are of Opinion that Travellers have been banish'd their Countrey for some Miscarriage, Debt, or Trespass. But you (great King) will easily obtain what you demand in doing well, (as you do) to all the World, for God will give you a happy issue in all your just Affairs and Actions. To the other.
What Course one ought to take, to live agreeably with his Wife?
ALthough some kind of Women are nice and troublesom, and through their being Opiniators grow perverse: Being also frail, by reason of the weakness of the Sex, and sub∣ject to commit some Faults; yet ne∣vertheless it behoveth us to comply with them, and to use them for our Advantage, not striving with them, nor contradicting them with a fro∣ward Spirit; for it is necessary to address our Life to a certain Butt or End, as the Governours and Pilots of Ships do in observing Land-marks, which Steps are all conducted by the Order and Providence of our great God. To the other.
What Course he should take not to be deceived?
IF you act in every occasion ac∣cording to Reason, you will not suffer your self to be lead away by the Insinuations of Detractors; but (as you are indowed with a dis∣cerning Spirit) you will put a dif∣ference betwixt the Deeds and Say∣ings of every one. By which means you will be out of danger of being circumvented, accomplishing your de∣sires in every Design which you shall lay with assured Judgment; never∣theless you must imagin, that the skill of ordering every Affair, the carry∣ing it on, and the event of it, is the Work of the Divine Power. To the other.
What he should do to avoid being Cholerick.
IF you consider (Great King) that He on whom the Lives of many de∣pend, is the occasion of a multitude of Deaths; when he executeth his Will with Fury and Passion, and it is a detestable thing to extinguish the Lives of many out of an Affectation of Power: For when Subjects con∣form themselves to the Will of the Prince, humbly yielding and com∣plying: What Ground hath he to disquiet himself, and to enter into Passion? Moreover, he must remem∣ber, that God, who Guideth and Go∣verneth the Universal World, is no way subject to Wrath, nor heated with Passion; whose Example the Prince ought to copy in his benign and gentle Disposition. To the other.
What thing is that which may well be foreseen by due Precaution.
THat is to measure all things du∣ly by the Line and Balance of right Reason; and to conduct them to their intended End an Issue, and to reject whatever is unprofita∣ble and impertinent, as contrary to right Reason; in such sort, as sounding the Intention in every Pro∣ceeding, we come to the head of our Affairs, by good Counsel: But the Divine Vertue renders all Counsel assured and firm; and Yours princi∣pally, because you are given to the Exercise of Piety. To the other.
What is it to play the Philosopher?
THat is, well and wisely to delibe∣rate and consult all things that present themselves and happen to us; and not to suffer our selves to be swayed by our irregular and fond Appetite, but to despise all Vanities and Follies arising from filthy Lust and sordid Lucre; and to be alwayes ready to the accomplishment of all good Works, by as good and just Measures; which to attain, we ought to implore the Aid of God inces∣santly. To the other.
What is the Royal Vertue of Hospitality.
IT is to shew ones self not ingrate∣ful, but bountiful to all the World, repaying with increase the good turns
you have received from another; in such sort as you may bear away the prize of Courtesie. For God greatly exalteth the humble, bearing great Favour and love to those that lessen and impoverish themselves liberally to raise the Vertue of others. To the other.
What Works are of most duration?
HE is esteemed to do a lasting Work, who hath brought to pass a weighty Business and worthy of Regard; and when it is such as the Beholders durst not put their hands to it, by reason of the Diffi∣culty and Excellency of the Affair; and that he nevertheless suffers none that have laboured in it to be unre∣warded. Not omitting likewise, to feed with such as he hath obliged to
engage therein, with all Necessaries. God having regard of all things in this World enriches men with vari∣ety of Gifts, allotting to some health of Body, and of Understanding, and many such Goods. Wherefore (Great King) you, in the imitation of God, ought to comfort the Afflicted; and to convert their Calamities into So∣lace and Repose, as being assured that whatever is done by Justice and Equity, is most permanent and last∣ing. To the other.
What is the Fruit of Wisdom?
THE Fruit of Wisdom is, when we have committed nothing whereof our Conscience doth knowingly re∣proach us, and when we have passed the Course of our Lives Sincerely. For by such means (Excellent King) there is bred in our Minds a very
great Satisfaction, and an infinite joy, with a pleasant Complacence. For you (Great King) can never want hope in God, conducting your Reign in true Piety and Religion. These Answers heard, all the Assistants ex∣pressed signs of great Approbation, crowned with a chearful Applause. Then the King graciously invited them to drink. The Morning after, when all the Company returned to the Table, the King asked the rest in the following manner.
What Course he should take never to be elated with Pride?
YOU will never be swelled nor elated with Pride, if you keep your self in an equality and modera∣tion of Spirit, that is to say, if upon all Occasions you have this Maxim engraven in your Mind, That you
who bear rule over Men, are no more then a Man yourself, reflecting also with your self, that God infatu∣ateth the proud and arrogant, and raiseth those who are lowly and humble. To the other.
What Counsellors he ought to have about him.
THey should be your Counsellors (Great King) who have been long exercised and versed in your Affairs, and such as you know bear you great Fidelity and Love; and who know how to conform and suit themselves to your Condition: the Light of God will discover those who are worthy such an Employ∣ment. To the other.
What is most Necessary to a King?
THE love of his Subjects; for by that means he will make a Bond of indissoluble good will: For the rest, God accomplisheth that which one chuseth for the best. To the other.
What is the end of a Speech or Oration in Pleading?
IT consists, after you have propo∣sed your Intention, in persuading that your cause is good, confuting the Objections of your Adversary, and shewing them to be inconsequent, worthless and impertinent: But the main end is to pursue duly the Point on every Occasion, and not to stray
with Locutions; for the true per∣suasion is a thing addressed from God. To the other.
How he should accommodate himself to divers People in one Kingdom.
DOing and administring Justice to every one equally; and by so doing you shall Govern and Rule them as you list: for the rest, God inspireth men with Power to discern the right of Kings. To the other.
In what things are we constrained to be sorrowful?
IN the Calamities and Adversities of our Friends, and most, when we see that such Calamities are of a long
durance, and inevitable; and when they are therewith so attacked, as to cause them to dye: For in such Griefs there is no means how we can take off our Sorrow, (and if there were) there is no possible hope of Reme∣dy, nor any profit to be found against such Accidents, with which all hu∣mane kind are so grieved. For to avoid wholly all Mischances, is a bu∣siness rather for a Divine Power, then a Mortal. To the other.
In what thing a man deprives himself of Glory and Honour.
WHen a man becomes untracta∣ble, and inaccessible, by fierceness and Pride: for then Vitu∣peration comes upon him, and pri∣vation of Honour follows him: for God, who is the Governour of Glo∣ry, gives and takes it away, as seem∣eth good to him. To the other.
What kind of men he ought most to trust.
TO those who bear you such love, that neither Fear, nor Avarice, nor Ambition, nor Covetousness, nor hope of Lucre, cannot at all have any Power to divert. Nevertheless, the shew of this Love is not easily to be discerned; and in the same, it is needful to have Observation a long time, for those who are near to a King, aspire to make themselves rich, and spare no means to get, by his Favour, great Profit, and are natu∣rally Traytors. But God conduct (Great King) your Councel, that they may sufficiently shew you who are those that perfectly love you. To the other.
What is that which conserveth a Kingdom?
THat is, that the King take dili∣gent care, and give order, that those who are in Office, and have charge, commit no undue things to the prejudice of the People: The which you know very well how to perform, for (as it seemeth) God hath given you a Spirit very excel∣lent. To the other.
By what means he might keep Grace and Honour?
BY Vertue: For she is the accom∣plishment of all great Works, and trips up the Feet of Vice, as you
have long experimented by your ex∣cellent Bounty towards all Persons: Which in you is a sign of the Gift of God. To the other.
How in Time of War he might keep himself still in Tranquillity of Spirit?
IF you propose in your Mind, to give order that your Lieutenants and Captains commit nothing that is Evil; but that they contend by Ver∣tue one with another for the proof of their Vertue, and further, that they have in you a perfect Confidence, that you will have their Domestick Affairs in a singular Respect, if it happen that they lose their Lives for, and in your Service; By this means you shall have no Occasion to be trou∣bled, disposing all prudently by Di∣vine Clemency, which will inspire you to understand all that is good.
King Ptolomy receiving this An∣swer with great expressions of Joy, with a chearful Countenance entreat∣ed them all to drink, shewing ex∣tream Content and Satisfaction.
The seventh Day, the Feast was prepared more great and more sump∣tuous than it had hitherto been; be∣cause that many Ambassadours from Cities were arrived there. Then all being set in their Order, the King finding occasion to devise, asked the first of those that had not yet spoken their Advise in this same manner.
How he might be resolved throughly by Reason, and by Arguments?
IF you weigh well the Propositi∣ons which you shall hold, and the Persons which speak, and the Subject whereof they treat: and ••hat you often inform your self, and
that in divers manners, and by long intervals of time, of the estate of the above said Affairs: For the Bounty of the Spirit is an extraordinary Gift of God, by which one may easily know and discern all things•• To the other.
Wherefore is it that many cannot ap∣proach unto Vertue?
BEcause Nature hath Created al•• Humane Creatures subject to incontinence, and prompt to Volup∣tuousness; from whence Injustic•• and Iniquity is ingendred, and Ava••riciousness does greatly abound. Bu•• the estate of Vertue whose Nature is fixed on things sublime, casts away all those whom Voluptuousness doth cause to be alienated from her. Fo•• she commends before all things, tha•• Justice and Magnanimity shall be
observed, the which God gives, and is therefore the principal Author. To the other.
What is that which Kings ought to follow above all things.
THat is the Laws: To the end that they ruling the lives of ••ubjects by just and equitable Acts (as we have heard you do) Great ••ing, you shall gain by this means ••••mortal Memory, if you follow the ••recepts and Commands of the most ••igh. To the other.
Who are those that one ought to elect for Offices and Ma∣gistracies?
THEY are those that are a∣verse to all things unjust, and ••••at are imitators of your Actions:
and that being drawn with the sweetness of Vertue, pursue inces∣santly after good Works, that they may attain to Glory and Honour, to which certainly, O Worthy King still following Vertue, you will a••••tain: For God is he that crowne•• with Honour and Glory glorio•••• Justice. To the other.
What Persons ought one to choose for Captains?
THose that do most exceed Justice and Magnanimity, a•••• yet have more respect to the Lives•• Men than to a bloody Victory: F•••• God is he from whom all Mort•••• receive infinite Goodness, the whi•••• you shall excellently imitate, if y•••• persist in doing good to your Su••••jects. To the other.
Who is the Man worthy of Admiration?
THat is he who doth highly abound in Glory and Great∣ness, is opulent in Riches, and sub∣lime in Puissance: yet nevertheless yields himself affable and kind, just and equitable to every one, as we have heard, Great King, you do; and the same shall make you admired by every one: For it is God that hath engraven this Sollicitude in your Heart. To the other.
What behoveth him to exercise himself in, when he is at leisure, that he may not thereby be drowned in Sloth?
IT is necessary, with all imagina∣ble care and diligence to consi∣der
the Discourse which offer con∣cerning the form and manner of li∣ving: which every one ought con∣stantly to have before his Eyes. Like∣wise, to bear always in mind, to wha•• end, Property, and Vertue, were al•• things ordained: Because in the sai•• Discourse there is much good an•• honest pastime conjoined to the in••crease of Knowledge. For amongst little and vile things, one finds ma••ny times something that may pleas•• him to choose and take; for the re•••• (Great King) it seems well to u•••• God hath in a great measure so fa••voured you, that you will still b•• electing all vertuous behaviour an•• kindness, by the great honour yo•• bear to the study of Wisdom. T•• the other.
In what things ought Kings most to employ their time?
IN the knowledge of Histories, and in reading Books, which treat of Affairs, that most often present them∣selves to him: in which it is needful that•• he imploy much time. It beho∣••eth moreover, that he enquire for those Writings that teach to con∣serve Kingdoms, and to correct the manners of men: which to accom∣plish with such diligence as you do, God will give prosperity to your Designs, in which he will grant you ••n excellent Glory far above other Kings. To the other.
What Persons ought one to invite to Banquets?
ONe ought to call those which are desirous to learn, and
those who often think how the Af∣fairs of a Kingdom ought to pass, and that know how to recount the Lives of Princes: for there is nothing more pleasant, nor more delectable then such Company. For they are those that are well instituted and in∣structed in the Beauty of Knowledge, and have God in high Reverence. The which thing it seems you do accomplish well (Great King) as one may perceive, in that God hath been pleased to send you Prosperi∣ty and Happiness in all your Affairs. To the other.
Which is most profitable for the Peo∣ple, either to choose over them a King from a private Person, or to obey a King that was Son to a King?
THE most profitable to the Peo∣ple is that which is most agree∣able with Nature: For although that
some Kings Sons be sometimes Op∣pressors of the People, yet those which from private Persons come to be exalted to such Sublimity and Greatness, because they have expe∣rienced Poverty, and endured Ca∣lamities and laborious Travels of private Persons, they are more cru∣el then bloody Tyrants, and Rule their Subjects by force and intolera∣ble Violence. Wherefore the Ordi∣nance received and accustomed, and the common fashion of doing, is much more sure, and far better for Government, that it come from the King by Succession, from Father to Son, as it is with you (Worthy and Great King:) for your Greatness and Excellency consisteth not so much in Honours, Glory, and great Domina∣tion, as in Clemency and Benignity. The which (by a Gift from God) draweth and attracteth the Hearts of all Persons to love you. The King accepted this Answer with Praise, and turn'd himself towards the last, saying,
What is most profitable to a Kingdom?
THat is, to hold and maintain th•• People in Peace; and to giv•• order that Suits and Process of La•• should be immediately and withou•• delay adjudged definitively; for such things are executed when the Prince hateth the wicked, and sheweth Fa••vour and Kindness to good and ho••nest Men, and such as be vertuous and that he esteems it a great thin•• to have saved the Life of one of hi•• Subjects: as we have been informed you do (Great King) that abhor•• all Murderers, disposing and tem••pering all by Justice: In which yo•• adorn to Eternity the Greatness o•• your Deeds; God having inspire•• you with a Soul free from all foul••ness of Vice, and illustrated the same with most excellent Vertue.
AFter these Answers, there arose a great Noise of Congratulati∣ons and Applauses with an excessive joyful Acclamation, and the whole Hall was full of joyful Shouts. The King then commanding silence, and taking his Cup, invited them all to drink: then addressing his Sp••ech to the said Doctors, pronounced these Words in the presence of all the As∣sembly. I repute this day (my Ma∣sters) to be to me most happy by your Presences, for your Answers have ••rought to me most great Profit and Instruction for the Government of my self and my Kingdom.
Thus all being ended, he ordained ••hat to every one of the Doctors ••hould be delivered three Talents of Silver, and by and by gave to every one of them a Page to wait upon ••hem at their Table. So with great contentment to every one, the Feast was ended with great Praise of the Kings Liberality; who above all,
shew'd a Countenance of receiving the greatest Satisfaction and most joyful content.
I Have been hitherto Philocrates, thus prolix in the recital of the Business, which I have done, for the great esteem I have had of such men, and of their Wisdom: marvelling at the readiness of their Answers, being so pertinent to that which was pro∣posed to them upon the sudden: shewing such Elegance in their Speech, as if these Questions had been long time in premeditation: and that he who proposed them, had thought of them long before he de∣manded them: and yet their Answers to him were found so agreeable, as if they had long before consulted to∣gether about them. Wherefore it is no wonder that they seem admira∣ble, not to me only, but to the Phylosophers also, and to all them that were present, assuring you that
such things are more hard to believe than one would imagine, in which I will not wonder, if the Faith of the Readers be vanquished: For my part, what occasion have I to add Dreams or Falsities, seeing that all which I have Written, is to be found in the Registers of the King, where it is held the greatest of Crimes, to find any untruth in the least thing of the World.
I assure you then, that this Reci∣tation is most true, containing the Discourse of all the things as they have passed in verity, without mix∣ture of any Errour; for to this end, that I might best know the truth, I have used this Diligence to search publick Registers, where we may see recited the Banquets and Feasts, to∣gether with the Interrogations also of the King; and the Answers which were given him, and all even Word for Word; from whence I have bor∣rowed what I have here Written. For you know it hath been the custom
to Register and Inroul all that hath been done and said, every day from the time that the King be∣gan to give Audience,* 1.1 unto the time He went to Bed, without o∣mitting any thing that he did, or was said to his Majesty: A course truly, very profitable and well instituted: For by that means the registred Acts of the precedent day being read, if any thing were omitted in what the King had said or done, there might be Opportunity of amendment.
Therefore, after I had diligently searched the Day Book of the King, I have collected the same for you, here by Writing, as afore-said; Well knowing the extraordinary great desire you have to understand all remarkable Occurrences.
It was a Custom to Register what was propounded and answered in the Kings of Egypts Presence.