to a famous king, who ruled over many realms. He was called by three
names, because the languages differed in the lands that he ruled over:
in one place he was called Artaxerxes; in another place, Cyrus; and some
tell us that to him God spoke these kind words by the mouth of his
prophet: “To mine anointed, to Cyrus, whose right hand I have holden to
subdue nations before him; and I will loose the loins of kings,”
etc.[288] Others, however, maintain that it was another Cyrus who is
referred to in this scripture; but we shall not discuss this any longer,
since we cannot be sure whether it was written about this Cyrus or
another. But in a third place the king was called Ahasuerus. And whereas
he himself was mighty and excellent, he also had a wealthy wife named
Vashti, who was his queen. Once when the king was absent in distant
warfare to extend his dominion, he had appointed Queen Vashti to govern
that part of his kingdom where his court resided. On his return home
with a wealth of spoils, he made a great feast to gladden all those
among his lords who had accompanied him on the campaign; and Queen
Vashti made another feast for her own lords, who had remained at home to
assist her in the government. Then the king commanded Vashti to appear
before him in his hall in all her regalia and arrayed in all the beauty
of queenly raiment and thus to show her joy in his home-coming and do
honor to his feast. But Queen Vashti refused to obey the king’s command,
saying that she could not leave her own feast, having invited many good
chiefs. When the king saw her arrogance and pride, he concluded that she
esteemed him no more highly for the perilous toil that he had endured
while extending his frontiers than she esteemed herself for having
remained quietly at home with the regency, which he had left in her
hands. Because of this presumption the king became so wrathful, that he
decreed that Vashti had forfeited the office of queen and all the
authority which she possessed. And he found a captive maiden of the
people of Israel, whose name was Esther, who was then in bondage in his
kingdom, though she had sprung from a prominent family in her native
land, and this maiden the king placed in Vashti’s seat, endowing her
with all the power that Vashti had once possessed; and he made Esther
queen of all his kingdom.
Footnote 288:
_Isaiah_, xlv, 1. In this case the author quotes directly from the
_Vulgate_: “Christo meo Sciro, cujus apprehendi dexteram, ut subjiciam
ante faciem ejus gentes et dorsa regum vertam.”
A few days later another event occurred at this same court. There was a
famous and powerful chief named Haman and he was with King Ahasuerus. So
highly did the king esteem Haman that all the people were ordered to
obey him and bow down before him as before the king himself. Now there
was also a man named Mordecai, a captive of the people of Israel, who
was Queen Esther’s uncle; but inasmuch as he was both poor and in
bondage, he dared not make known his kinship to the queen; nor dared the
queen show greater deference to him than to any other in the royal
service. Then it happened one day, when Haman the prince came to see the
king, that on his return home his way passed near where Mordecai sat.
But Mordecai was brooding over the bondage in which he had been placed
along with the people who had been taken captive out of Israel; and
being in deep thought he failed to notice that Haman was passing so
near, and consequently did not rise to bow before him. But when Haman
saw that an alien thrall neglected to bow the knee before him, he became
so wrathful that as soon as he came home he ordered a high gallows to be
raised near his house, on which he intended to hang Mordecai. He also
caused letters to be sent throughout the realm permitting every man to
deal with the people of Israel as he liked: whoever wished to do so
might plunder them, or force them into bondage and servitude, or even
slay them.
When the news of this came to Mordecai, necessity compelled him to deal
more boldly with the queen than before: he came to wait upon her, and,
throwing himself at her feet, he told these tidings with much sorrow.
When the queen heard that the entire nation from which she had sprung
was condemned, she called upon God with all her soul; next she sought
the king’s presence, robed in the stately apparel of a queen, and fell
humbly at his feet. But when the queen had entered and the king saw that
she came in such deep humility and with troubled countenance, he
perceived that she had a matter of such great importance to bring before
him that she would have to find the courage in his favor to state what
concerned her. Taking her hand he raised her up, spoke gently to her,
seated her beside him, and bade her state clearly all the details of her
errand. Queen Esther did as the king commanded and related the whole
event just as it had occurred; and then she begged him to take action
according to royal mercy rather than according to Haman’s excessive
anger. When the king saw Haman’s boundless ambition and arrogant wrath,
he caused Haman himself to be hanged upon the gallows which he had
intended for Mordecai, and sent orders throughout the entire realm that
the people of Israel be allowed to live in complete freedom according to
the ordinances of their sacred laws; and he gave to Mordecai all the
authority that Haman had once possessed.[289]
Footnote 289:
See _Esther_, cc. i-viii.
From this you will observe that God demands moderation and fairness,
humility, justice, and fidelity as a duty from those whom he raises to
honor. For Joseph, as we said before, was rewarded with splendid honors
and great advancement because of his faithfulness and humility, although
he had been sold for money like a thrall into a strange land; but God
soon raised him by the king’s command to be a lord and the highest judge
in all Egypt next to the king himself. One may also observe from this
how much it is contrary to God’s will to exalt oneself through vain
conceit; for Queen Vashti lost her queenship and all her power in a
single day because of her pride, while a captive maiden of a strange
people was appointed in her stead; and Haman lost all his authority in a
single day because of his excessive vanity, while his dignities were
given to a stranger, a captive thrall. Now if you should win honors from
great lords, beware of an outcome like those in the stories which you
have just heard, and there are many such; but make good use of the story
that I told you earlier about Joseph.
There are still other examples which go far back into the days of
Emperor Constantine: for God had appointed him ruler of all the world,
and he turned to righteousness and Christianity as soon as he came to
understand the holy faith. He gave his mother, Queen Helena, a kingdom
east of the sea in the land of the Jews. But because her realm and
dominion were there, she came to be persuaded that no faith concerning
God could be correct but that held by the Jews; and as letters passed
between them, the queen and her son the emperor, they began to realize
that they differed somewhat in the beliefs which each of them held
concerning God. Then the emperor commanded the queen to come over the
sea from the east with her wise and learned men and many other lords to
a meeting in Rome, where the verities of the holy faith should be
examined. But when the queen arrived with her company, the emperor had
called together many bishops including Pope Sylvester and many wise men,
both Christians and heathen. When the conference had begun and a court
had been appointed to decide between the emperor and the queen, it
became evident to both that there was likely to be a violent dispute
between the Christian bishops and the learned Jews and other wise men
who had come with the queen from the east, in view of the fact that each
side would produce weighty arguments from its books against the other to
prove and confirm its own learning and holy faith. They saw clearly,
therefore, that it would be necessary for the assembly to appoint
upright judges, who could weigh in a tolerant and rational spirit all
the arguments that might be offered on either side.
But whereas the emperor with the pope and the Christian bishops was the
defender of holy Christianity and the queen the protecting shield of the
Jewish faith, it was clear to both that it would be improper for them to
subject themselves to temptation by acting as judges in this dispute. So
they ordered a careful search to be made among the wise men to find
whether there might be some in all their number who were so reliable in
wisdom, judgment, and rightmindedness, that all those present could
trust them to judge rightly in their contest. But when the entire
multitude had been examined, only two men were found whom the people
dared choose to be judges in these important matters; and both of these
men were heathen and bound neither to the law of the Christians nor to
the Jewish faith. One of them was named Craton: he was a great
philosopher and thoroughly versed in all learning; he was a friend of
mighty men and enjoyed their favor; but never had he cared for more of
this world’s riches than what he needed for clothes and food. And when
great men sometimes gave him more than he required, he would give away
what he did not consume to such as were needy. It was also in his nature
to speak little but truthfully, and no man knew that falsehood had ever
been found on his lips; wherefore all felt that the merits of wisdom and
good character which he possessed would surely make him worthy to judge
in these important matters. The other who was chosen judge was named
Zenophilus; he was a famous and powerful prince, and where he directed
the government it was not known that he had ever swerved from justice.
He was a great master of eloquence and learned in all science, friendly
in speech and affable, though a man of authority. Nor could anyone
recall that falsehood had ever been found on his lips. These having been
chosen to act as judges in behalf of all present, the Christians and the
Jews held a court; and these two decided all the disputes, as they were
chosen to do, and it was found as before that in no wise did they
deviate from justice.[290]
Footnote 290:
The author’s source for his account of the council where Craton and
Zenophilus served as judges is the legend of Pope Silvester, probably
the Old Norse version of the legend, _Silvesters Saga_, published by
Unger in _Heilagra Manna Sögur_, II, 245-286.
I have cited these instances that you might appreciate the humility and
rightmindedness of both the emperor and the queen; for though they were
lords of the entire world, they regarded it as proper to sit in
obedience to chosen judges who were much inferior to themselves in both
power and wealth and every other respect. Likewise you are to appreciate
what great honor these men gained through their wisdom and uprightness;
for though they were both heathen, they were superior to all others as
to insight into the holy faith and the world’s welfare. And now you will
appreciate what I told you earlier in our conversation, namely, that
much depends on the example that a man leaves after him. Joseph lived
before the birth of our Lord Jesus Christ; he was sold for money into
Egypt as an alien thrall; but his faithfulness and humility pleased God
so highly that he was made ruler next to the king of all those who were
native to the land and had wealth and kinsmen there, whether they were
rich or poor. It is many hundred winters since Joseph died, but his
glory still lives and is daily recalled among all thoughtful people
throughout the world. Queen Vashti died long before the birth of Christ,
as did Haman the prince; but the disgrace that came upon them because of
their pride and folly still lives. Queen Esther bears even to this day
the living honor which she gained through her humility; though she was
brought to India[291] as a captive bondmaiden, she was later made queen
over many large kingdoms and seated upon the throne from which Queen
Vashti was banished.
Footnote 291:
Not India but Persia in the Biblical story; but the Northmen in the
middle ages used the term India very much as we use the term Orient
to-day.
Although the events that we last related in speaking of Emperor
Constantine and his mother Queen Helena happened after the birth of
Christ, it was still so long ago that no man can recall them because of
their antiquity; yet they are bright with honor even to this day. Craton
and Zenophilus, though they are dead, are celebrated for their wisdom
and righteousness. Though both were heathen men, they were chosen to be
judges over nearly all the people who were in the world, and were even
trusted in behalf of all men, both Christians and Jews, to pass judgment
on those laws which neither of them kept, but upon which the welfare of
the world nevertheless depended. From such occurrences you will realize
that God holds in His hand the tiller with which He turns and moves the
hearts of great lords whenever He wishes, and controls all their
thoughts according to His will. For King Pharaoh raised up Joseph to a
dominion above that of all the other princes who were in the kingdom
before him. Ahasuerus deprived Vashti of her queenship, though she was
both wealthy and high-born, and appointed Esther queen in her stead. He
also hanged Haman, the renowned prince, and gave all his power to
Mordecai, who was once a bondman brought captive from a strange land.
Emperor Constantine placed Craton and Zenophilus, two heathen men, in
the judgment seat and trusted them to pass judgment on the verities and
the interpretation of the holy faith. Now you shall know of a truth that
all these events have come to pass through God’s providence and secret
commands; and all these things are noted down for the memory of men in
the future, so that all may learn and derive profit from the good
examples, but shun the evil ones. And if it should be your fortune to
become a kingsman, remember these examples that I have now shown you
(and there are a great many others like them which we have not mentioned
in this speech); and be sure to follow all those which you see are
likely to profit you.
------------------------------------------------------------------------
XLIII
THE DUTIES AND THE EXALTED POSITION OF THE KING
_Son._ God reward you, sire, for taking so much time to hear all my
questions and for giving such very patient and useful answers: for these
talks will surely lead me to think and observe more accurately than I
did before. It may also be that others will study these learned
discourses in the future and derive knowledge, good insight, and
profitable manners from them. There are, however, several other things
which I have in mind to investigate and wish very much to ask about. And
therefore I beg you not yet to grow weary of teaching me; for your
permission gives me courage to confide so fully in you that I am not
likely to overlook anything that my mind is eager to know. Indeed, it
seems to me that this subject opens up such a wide field, that there
must be many things left which one needs to know and discern fully, if
one wishes to be rated a worthy man by kings or other great lords; and I
am eager to hear you talk further about these matters.
But for this once I wish to inquire about men of greater importance than
those who have to serve the mighty. I see clearly that those who serve
are in duty bound to strive after the best manners, knowledge, wisdom,
and righteousness; but it would seem that those, who are chiefs and
rulers and whom all others must serve, owe an even greater duty to seek
both knowledge and insight; above all it must be their duty to love
every form of righteousness, since they have authority to punish all
others who are not righteous. Therefore I wish to ask with your
permission what customs the king himself should observe which would
accord with his regal dignity. Tell me clearly so that I can understand
what business or conduct is demanded of him early in the morning and
what affairs he is later occupied with throughout the day; for he is so
highly honored and exalted upon earth that all must bend and bow before
him as before God. So great is his power that he may dispose as he likes
of the lives of all who live in his kingdom: he lets him live whom he
wills and causes him to be slain whom he wills. But I have observed
this, that if a man becomes another’s banesman, all upright men from
that time on have an aversion for him as for a heathen; since to slay a
man is counted a great sin for which the one who commits it must suffer
great penance and much trouble before Christian people will again admit
him to fellowship. And again, you told me in an earlier speech to shun
manslaughter; but you added that all manslaughter committed by royal
command or in battle I need shun no more than any other deed which is
counted good. Now if the king has received such great authority from God
that all slaughter done by his command is without guilt, I should
imagine that he must need to be very wise, cautious, and upright in all
his doings; and therefore I wish to have you explain fully the things
that I have now asked about, unless you feel that my questions are
stupid, or that I am presuming too much in showing curiosity about the
doings of such great men.
_Father._ Your questions are not stupid, for we may just as well talk
about how the king has to order his government or his conduct as about
other men. It surely is his bounden duty to seek knowledge and
understanding, and he ought indeed to be well informed as to what has
occurred in the past, for in that way he will gain insight for all the
business that pertains to his kingship. You have stated that he is
highly honored and exalted on earth and that all bow before him as
before God; and the reason for this is that the king represents divine
lordship: for he bears God’s own name and sits upon the highest judgment
seat upon earth, wherefore it should be regarded as giving honor to God
Himself, when one honors the king, because of the name which he has from
God. The son of God himself, when he was on earth, taught by his own
example that all should honor the king and show him due obedience; for
he commanded his apostle Peter to draw fishes up from the depth of the
sea and to open the mouth of the fish that he caught first, and said
that he would find a penny there, which he ordered him to pay to Caesar
as tribute money for them both. From this you are to conclude that it is
the duty of every one upon earth to respect and honor the royal title
which an earthly man holds from God; for the very son of God thought it
proper to honor the royal dignity so highly that he, to the glory of
kingship, made himself subject to tribute along with that one of his
disciples whom he made chief of all his apostles and gave all priestly
honors.
------------------------------------------------------------------------
XLIV
THE SAME SUBJECT CONTINUED
_Son._ There remains one thing, which, as usual, I shall need to have
explained further, as it is not very clear to me. You stated, and it
seems reasonable, that the king holds a title of high honor and dignity
from God Himself; but I do not see clearly why God made Himself subject
to the tribute of an earthly king; since He must, it seems to me, be
above all kings, seeing that He rules the earthly as well as the
heavenly kingdom.
_Father._ That God Himself has honored earthly kings you will observe
from the fact that, when He came down to earth from the loftiest
pinnacles of heaven, He regarded Himself as having come among men as a
guest and did not wish to claim a share in the earthly kingship, though
he might have done so. But He fulfilled the words that David had spoken:
“The Lord ruleth in the heavens, but verily he hath given an earthly
kingdom to the sons of men.”[292] Now God, while He was on earth, wished
to honor earthly kings and kingdoms rather than disparage them in any
way; for He would not deprive the earthly kingship of what He had
formerly given into the control of earthly lords; but God showed a
perfect obedience to Caesar. You should also observe that, just as God
commanded His apostle Peter to examine the first fish that he drew and
take a penny from its mouth (and God did not want him to examine the
second fish or the third, but the first only), similarly every man
should in all things first honor the king and the royal dignity. For God
Himself calls the king His anointed, and every king who possesses the
full honors of royalty is rightly called the Lord’s anointed. In like
manner one of God’s apostles said in a sermon while instructing the
people in the true faith: “Fear God and honor your king,”[293]—which is
almost as if he had literally said that he who does not show perfect
honor to the king does not fear God.
Footnote 292:
The reference is evidently to _Psalms_, cxv, 16: “The heavens, even
the heavens, are the Lord’s: but the earth hath he given to the
children of men” (King James’ version). The _Vulgate_ reads (cxiii,
16), “Caelum caeli Domino; terram autem dedit filiis hominum.” In
neither case is the idea of an earthly kingship implied. It is evident
that the author is quoting and translating from memory.
Footnote 293:
_I Peter_, ii, 17.
Every king, as you have said, ought, indeed, to be wise, well-informed,
and above everything upright, that he may be able to realize fully that
he is after all merely a servant of God, though he is honored and
exalted so highly in the supreme service of God, that all bow down
before him as before God; for in so doing they worship God and the holy
name which the king bears but not the king himself. It is, therefore, in
the very nature of kingship to inspire all with a great awe and fear of
the king, wherefore every one trembles who hears him named. But he ought
also to appear gracious and friendly toward all good men, lest any one
should fear him so much as to be deterred from presenting any important
request to him because of his severity.
In the night, as soon as the king is sated with sleep, it should be his
duty and business to center his thoughts upon the kingdom as a whole and
to consider how his plans may be formed and carried out in such a way
that God will be well pleased with the care that he gives to the realm;
also how it may be made most profitable and obedient to himself; further
what measure of firmness he must use in restraining the rich lest they
become too arrogant toward the poor, and what caution in uplifting the
poor, lest they grow too defiant toward the wealthy; wherefore he needs
to ponder and plan judiciously how to hold everyone to moderation in the
estate in which he is placed. This, too, the king must be sure to keep
in his thoughts, that when it becomes necessary to chastise those who
are not satisfied with what God has planned for them, he must not be so
lenient in his punishment, that this excessive indulgence should lead
anyone to consider it safe to transgress what ought to stand as
rightfully ordained. Nor must he be so severe in his penalties that God
and rightminded men will regard him as punishing more from a cruel
disposition than from a sense of justice. These things and many more a
king ought to reflect upon at night when he is done with sleep, for then
fewer matters will come upon him unawares during the day, when the needs
of the land are presented to him.
------------------------------------------------------------------------
XLV
CONCERNING THE MODERATION WHICH A KING MUST OBSERVE
IN HIS JUDICIAL SENTENCES AND PENALTIES,
WITH ILLUSTRATIONS DRAWN FROM THE STORY OF
GOD’S JUDGMENT IN THE CASE OF ADAM AND
EVE, IN WHICH CASE TRUTH AND JUSTICE
WERE ASSOCIATED WITH PEACE AND MERCY
_Son._ It is evident that a king must possess great constraint and an
even greater sense of justice, as you remarked earlier, if he is to find
the true mean in meting out punishment so as to be neither too lenient
nor too severe. And now I wish to ask whether there are any examples
which may guide him toward this moderation, inasmuch as you have stated
that every king should have knowledge of all the examples that are to be
found.
_Father._ I repeat what I said then that no man needs to be more learned
or better informed in all subjects than a king, for both he and his
subjects have great need of this. But one who has a thorough knowledge
of past events will meet but few contingencies that are really
unexampled. Now the following examples are very ancient, and every king
should keep them frequently before his eyes and seek guidance from them
for the government of his kingdom.