Chapter VIII.

Nothing has greater effect in gaining good-will than giving advice; but none can trust it unless it rests on justice and prudence. How conspicuous these two virtues were in Solomon is shown by his well-known judgment.

40. Two things, therefore, love and confidence, are the most efficacious in commending us to others; also this third quality if thou hast it, namely, what many consider to be worthy of admiration in thee, and think to be rightly worthy of honour418    Cic. de Off. II. 9. [the power, in fact, of giving good advice].

41. Since the giving of good advice is a great means of gaining men’s affections, prudence and justice are much needed in every case. These are looked for by most, so that confidence at once is placed in him in whom they exist, because he can give useful and trustworthy advice to whoever wants it. Who will put himself into the hands of a man whom he does not think to be more wise than himself who asks for advice? It is necessary therefore that he of whom advice is asked should be superior to him who asks it. For why should we consult a man when we do not think that he can make anything more plain than we ourselves see it?

42. But if we have found a man that by the vigour of his character, by his strength of mind and influence, stands forth above all others, and further, is better fitted by example and experience than others; that can put an end to immediate dangers, foresee future ones, point out those close at hand, can explain a subject, bring relief in time, is ready not only to give advice but also to give help,—in such a man confidence is placed, so that he who seeks advice can say: “Though evil should happen to me through him, I will bear it.”419    Ecclus. xxii. 31.

43. To a man of this sort then we entrust our safety and our reputation, for he is, as we said before, just and prudent. Justice causes us to have no fear of deceit, and prudence frees us from having any suspicions of error. However, we trust ourselves more readily to a just than to a prudent man, to put it in the way people generally do. But, according to the definition of the philosophers, where there is one virtue, others exist too,420    Cic. de Off. II. 10. whilst prudence cannot exist without justice. We find this stated also in our writers, for David says: “The just showeth mercy and lendeth.”421    Ps. xxxvii. [xxxvi.] 21. What the just lends, he says elsewhere: “A good man is he that showeth mercy and lendeth, he will guide his words with discretion.”422    Ps. cxii. [cxi.] 5.

44. Is not that noble judgment of Solomon full of wisdom and justice? Let us see whether it is so.423    1 [3] Kings iii. 26 ff. “Two women,” it says, “stood before King Solomon, and the one said to him, Hear me, my lord, I and this woman dwell in one house, and before the third day we gave birth and bore a son apiece, and were together, there was no witness in the house, nor any other woman with us, only we two alone. And her son died this night, because she overlaid it, and she arose at midnight, and took my son from my breast, and laid it in her bosom, and her dead child she laid at my breast. And I arose in the morning to give my child suck, and found him dead. And I considered it at dawn, and behold it was not my son. And the other woman said, Nay, but the living is my son, and the dead is thy son.”

45. This was their dispute, in which either tried to claim the living child for herself, and denied that the dead one was hers. Then the king commanded a sword to be brought and the infant to be cut in half, and either piece to be given to one, one half to the one, and one half to the other. Then the woman whose the child really was, moved by her feelings, cried out: “Divide not the child, my lord; let it rather be given to her and live, and do not kill it.” But the other answered: “Let it be neither mine nor hers, divide it.” Then the king ordered that the infant should be given to the woman who had said: Do not kill it, but give it to that woman; “For,” as it says, “her bowels yearned upon her son.”424    1 [3] Kings iii. 26.

46. It is not wrong to suppose that the mind of God was in him; for what is hidden from God? What can be more hidden than the witness that lies deep within; into which the mind of the wise king entered as though to judge a mother’s feelings, and elicited as it were the voice of a mother’s heart. For a mother’s feelings were laid bare, when she chose that her son should live with another, rather than that he should be killed in his mother’s sight.

47. It was therefore a sign of wisdom to distinguish between secret heart-thoughts, to draw the truth from hidden springs, and to pierce as it were with the sword of the Spirit not only the inward parts of the body, but even of the mind and soul. It was the part of justice also that she who had killed her own child should not take away another’s, but that the real mother should have her own back again. Indeed the Scriptures have declared this. “All Israel,” it says, “heard of the judgment which the king had judged, and they feared the king, for they saw that the wisdom of God was in him to do judgment.”425    1 [3] Kings iii. 28. Solomon also himself had asked for wisdom, so that a prudent heart might be given him to hear and to judge with justice.426    1 [3] Kings iii. 9.

CAPUT VIII.

Nihil ad conciliandam gratiam magis valere quam consilia: sed eis confidere posse neminem, nisi justitia nitantur ac prudentia: quantum autem hae duae virtutes eluxerint in Salomone, ex ipsius celeberrimo judicio palam fieri.

40. Duo igitur haec ad commendationem nostri plurimum operantur, charitas et fides; et tertium 0114B hoc, si habeas quod in te admiratione dignum plerique existiment, et jure honorandum putent.

41. Et quia consiliorum usus maxime conciliat homines, ideo prudentia et justitia in unoquoque desideratur, et ea exspectantur a pluribus; ut in quo ea sint, illi deferatur fides, quod possit utile consilium ac fidele desideranti dare. Quis enim ei se committat, quem non putet plus sapere, quam ipse sapiat qui quaerit consilium? Necesse est igitur ut praestantior sit a quo consilium petitur, quam ille est qui petit. Quid enim consulas hominem, quem non arbitreris posse melius aliquid reperire, quam ipse intelligis?

42. Quod si eum inveneris qui vivacitate ingenii, mentis vigore atque auctoritate praestet, et accedat 0114C eo ut exemplo et usu paratior sit, praesentia solvat pericula, prospiciat futura, denuntiet imminentia, argumentum expediat, remedium ferat in tempore, paratus sit non solum ad consulendum, sed etiam ad subveniendum; huic ita fides habetur, ut dicat qui consilium petit: Et si mala mihi evenerint per illum, sustineo (Eccli. XXII, 31).

43. Hujusmodi igitur viro salutem nostram et existimationem committimus, qui sit, ut supra diximus, justus et prudens. Facit enim justitia, ut nullus sit fraudis metus: facit etiam prudentia, ut nulla sit erroris suspicio. Promptius tamen nos justo viro quam prudenti committimus, ut secundum usum vulgi loquar. Caeterum sapientum definitione, in quo una virtus est, concurrunt caeterae, nec potest 0114D sine justitia esse prudentia. Quod etiam in nostris invenimus; dicit enim David: Justus miseretur et fenerat (Psal. XXXVI, 21). Quid feneret justus, alibi dicit: Jucundus vir qui miseretur et fenerat, disponet sermones suos in judicio (Psal. CXI, 5).

0115A 44. Ipsum illud nobile Salomonis judicium nonne sapientiae plenum ac justitiae est? Itaque spectemus illud si ita est. Duae, inquit mulieres in conspectu regis Salomonis steterunt, et dixit una ad eum: Audi me, domine. Ego et 81 haec mulier in uno habitantes cubiculo, ante diem tertium partu edito, singulos filios suscepimus, et erramus una, arbiter nullus domi, nec ulla alia nobiscum femina, nisi nos solae: et mortuus est filius ejus hac nocte, ut obdormivit super eum: et surrexit media nocte, et accepit filium meum de sinu meo, et collocavit eum in gremio suo, et filium suum mortuum posuit in sinu meo. Et surrexi mane, ut lactarem parvulum, et inveni mortuum. Et consideravi illum diluculo, et non erat filius meus. Et respondit altera: Non, 0115B sed filius meus est, qui vivit: filius autem tuus, qui mortuus est (III Reg. III, 16 et seq.).

45. Et haec erat contentio, cum utraque filium sibi vindicarent superstitem: defunctum autem suum negarent. Tunc rex jussit afferri machaeram, et infantem dividi, ac singulas partes dari singulis: dimidiam uni, et dimidiam alteri. Exclamabat mulier quae vero erat affectu percita: Nequaquam, domine, infantem dividas: detur potius illi, et vivat, et non interficias eum. At illa respondit altera: Neque meus, neque hujus sit infans, dividite eum. Et statuit rex dari infantem ei mulieri quae dixerat: Nolite interficere eum, sed date eum illi mulieri; quia mota sunt, inquit, viscera ejus in filio suo.

46. Itaque non immerito aestimatus est intellectus 0115C Dei in eo esse; quoniam quae occulta sunt Deo? Quid autem occultius internorum viscerum testimonio, in quae sapientis intellectus velut quidam pietatis descendit arbiter, et velut quamdam genitalis alvi vocem eruit; quia maternus patuit affectus, qui eligeret filium suum vel apud alienam vivere, quam in conspectu matris necari.

47. Sapientiae igitur fuit latentes distinguere conscientias, ex occultis eruere veritatem; et velut quadam machaera, ita spiritus gladio penetrare non solum uteri, sed etiam animae et mentis viscera: justitiae quoque, ut quae suum necaverat, alienum non tolleret; sed vera mater reciperet suum. Denique etiam Scriptura hoc pronuntiavit: Audivit, inquit, omnis Israel hoc judicium, quod judicavit rex: et timuerunt 0115Da facie regis, eo quod intellectus Dei in eo esset, ut faceret justitiam (III Reg. III, 28). Denique et ipse Salomon ita poposcit sapientiam, ut daretur sibi 0116A cor prudens audire et judicare cum justitia (Ibid., 9).