CHAPTER III.

GOVERNMENT OF THE NAHUA NATIONS.

System of Government—The Aztec Confederacy—Order of Succession—Election of Kings among the Mexicans—Royal Prerogatives—Government and Laws of Succession among the Toltecs and in Michoacan, Tlascala, Cholula, Huexotzinco, and Oajaca—Magnificence of the Nahua Monarchs—Ceremony of Anointment—Ascent to the Temple—The Holy Unction—Address of the High-Priest to the King—Penance And Fasting in the House called Tlacatecco—Homage of the Nobles—General Rejoicing throughout the Kingdom—Ceremony of Coronation—The Procuring of Sacrifices—Description of the Crown—Coronations, Feasts, and Entertainments—Hospitality Extended to Enemies—Coronation-Speech of Nezahualpilli, King of Tezcuco, to Montezuma II. of Mexico—Oration of a Noble to a Newly Elected King.

The prevailing form of government among the civilized nations of Mexico and Central America was monarchical and nearly absolute, although some of the smaller and less powerful states, as for instance, Tlascala, affected an aristocratic republican system. The three great confederated states of Mexico, Tezcuco, and Tlacopan were each governed by a king, who had supreme authority in his own dominion, and in matters touching it alone. Where, however, the welfare of the whole allied community was involved, no one king could act without the concurrence of the others; nevertheless, the judgment of one who was held to be especially skilful and wise in any question under consideration, was usually deferred to by his colleagues. Thus in matters of war, or foreign relations, the opinion of the king of Mexico had most weight, while in the administration of home government, and in decisions respecting the rights of persons, it was customary during the reigns of the two royal sages of Tezcuco, Nezahualcoyotl and Nezahualpilli, to respect their counsel above all other.[1] The relative importance of these three kingdoms must, however, have shown greater disparity as fresh conquests were made, since in the division of territory acquired by force of arms, Tlacopan received only one fifth, and of the remainder, judging by the relative power and extent of the states when the Spaniards arrived, it is probable that Mexico took the larger share.[2]

ELECTION OF KINGS.

ORDER OF SUCCESSION.

In Tezcuco and Tlacopan the order of succession was lineal and hereditary, in Mexico it was collateral and elective. In the two former kingdoms, however, although the sons succeeded their fathers, it was not according to birth, but according to rank; the sons of the queen, or principal wife, who was generally a daughter of the royal house of Mexico, being always preferred to the rest.[3] In Mexico, the eldest surviving brother of the deceased monarch was generally elected to the throne, and when there were no more brothers, then the nephews, commencing with the eldest son of the first brother that had died; but this order was not necessarily observed, since the electors, though restricted in their choice to one family, could set aside the claims of those whom they considered incompetent to reign; and, indeed, it was their particular duty to select from among the relatives of the deceased king the one best fitted to bear the dignity and responsibility of supreme lord.[4] During the early days of the Mexican monarchy the king was elected by vote of the whole people, who were guided in their choice by their leaders; even the women appear to have had a voice in the matter at this period.[5] Afterwards, the duty of electing the king of Mexico devolved upon four or five of the chief men of the empire. The kings of Tezcuco and Tlacopan were also electors, but with merely an honorary rank; they ratified the decision of the others, but probably took no direct part in the election, although their influence and wishes doubtless carried great weight with the council. As soon as the new king had been chosen the body of electors was dissolved, and others were appointed in their place, whose duties also terminated with their first electoral vote.[6]

This plan of election was not without its advantages. As the persons to whom the choice was entrusted were great ministers or lords who lived at court, they had better opportunities of observing the true character of the future candidates for the throne than the common people, who are ever too apt to judge, by pleasing exterior rather than by real merit, those with whose private life they can have no acquaintance. In the next place, the high private rank of the Mexican electors placed them beyond the ordinary influence of bribery or threats; and thus the state was in a measure free from that system of corruption which makes the voice of the people a mockery in more democratic communities, and which would have prevailed to a far greater extent in a country where feudal relations existed between lord and vassal. Then again, the freedom of choice accorded to electors enabled them to prevent imbeciles from assuming the responsibilities of kingship, and thus the most conspicuous evil of an hereditary monarchy was avoided.

POWER OF THE MEXICAN KINGS.

The almost absolute authority vested in the person of the sovereign rendered great discrimination necessary in his selection. It was essential that the ruler of a people surrounded by enemies and continually bent upon conquest, should be an approved and valiant warrior; having the personal direction of state affairs, it was necessary that he should be a deep and subtle politician; the gross superstition and theocratic tendencies of the governed required the governor to be versed in religion, holding the gods in reverence; and the records of the nation prove that he was generally a man of culture, and a patron of art and science.

In its first stages the Mexican monarchy partook rather of an aristocratic than of an absolute nature. Though the king was ostensibly the supreme head of the state, he was expected to confer with his council, which was composed of the royal electors, and other exalted personages, before deciding upon any important step;[7] and though the legislative power rested entirely in his hands, the executive government was entrusted to regularly appointed officials and courts of justice. As the empire, owing to the able administration of a succession of conquering princes, increased in greatness, the royal power gradually increased, although I find nothing of constitutional amendments or reconstructions until the time of Montezuma II., when the authority of all tribunals was reduced almost to a dead letter, if opposed to the desires or commands of the king.

The neighboring independent and powerful kingdom of Michoacan was governed by an absolute monarch, who usually resided at his capital, on Lake Patzcuaro. Over each province was placed a governor, chosen from the first ranks of the nobility, who ruled with great if not absolute authority, in the name of the king, and maintained a court that was in almost every respect a miniature of that of his sovereign. The order of succession was hereditary and lineal, the eldest son generally succeeding to the throne. The selection of a successor, however, was left to the reigning king, who, when he felt himself to be near his end, was at liberty to choose from among his sons the one whom he thought best fitted to govern. In order to test his capability and accustom him to handling the reigns of government, and that he might have the old monarch's advice, the chosen heir immediately began to exercise the functions of king. A custom similar to this existed among the ancient Toltecs. Their kings were only permitted to reign for a xiuhmolpilli, that is to say an 'age,' which was fifty-two years, after which time the eldest son was invested with royal authority and commenced to reign.[8] When the old Michoacan monarch fell sick, the son who had been nominated as his successor immediately dispatched messengers to all the grandees of the kingdom, with orders to repair immediately to the capital. None was exempt from being present, and a failure to comply with the summons was held to be lèse-majesté. Having assembled at the palace, if the invalid is able to receive them, the nobles pass one by one through his chamber and with words of condolence and encouragement seek to comfort him. Before leaving the palace each mourner deposits in the throne-room certain presents, brought for the occasion as a more substantial testimonial of his sorrow. If, however, the physicians pronounce the royal patient beyond hope of recovery, no one is allowed to see him.[9]

GOVERNMENT IN TLASCALA.

THE PONTIFF OF YOPAA.

He who reads the romantic story of the conquest, feels his heart warm towards that staunch little nation of warriors, the Tlascaltecs. There is that about the men who ate their meat saltless for fifty years rather than humble themselves before the mighty despots of Mexico, that savors of the same material that defied the Persian host at Thermopylæ. Had the Tlascaltecs steadily opposed the Spaniards, Cortés never could have gone forward to look upon the face of King Montezuma, nor backward to King Charles as the conqueror of New Spain; the warriors who routed their allied enemies on the bloody plains of Poyauhtlan, assuredly could have offered the hearts of the invaders an acceptable sacrifice to the gods of Tlascala. The state of Tlascala, though invariably spoken of as a republic, was certainly not so in the modern acceptation of the term. At the time of the conquest it was governed by four supreme lords, each independent in his own territory, and possessed of equal authority with the others in matters concerning the welfare of all.[10] A parliament or senate, composed of these four lords and the rest of the nobility, settled the affairs of government, especially those relating to peace and war. The law of succession was much the same as in Michoacan. The chief before his death named the son whom he wished to succeed him, who, however, did not, as in Michoacan, commence to govern until after his father's death. The old chief's choice was restricted in two ways: in the first place the approval of his three colleagues was necessary; and secondly, legitimate sons, that is the sons of a wife to whom he had been united according to certain forms, must take precedence of his other children. In default of sons, the brothers of the deceased chief succeeded.[11] In any event the property of the late ruler was inherited by his brothers, who also, according to a custom which we shall find to be almost universal among the civilized peoples of the New World, married his widows.[12] Such information as I find upon the subject ascribes the same form of government to Cholula and Huexotzinco, that was found in Tlascala.[13] The Miztecs and Zapotecs acknowledged one supreme chief or king; the law of inheritance with them was similar to that of Tlascala, except that in default of sons a daughter could inherit.[14] The Zapotecs appear, at least in the more ancient times, to have been, if possible, even more priest-ridden than their neighbors; the orders of priests existing among them were, as will be seen elsewhere, numerous, and seem to have possessed great power, secular as well as sacerdotal. Yopaa, one of their principal cities, was ruled absolutely by a pontiff, in whom the Zapotec monarchs had a powerful rival. It is impossible to overrate the reverence in which this spiritual king was held. He was looked upon as a god, whom the earth was not worthy to hold, nor the sun to shine upon. He profaned his sanctity if he so much as touched the ground with his foot. The officers who bore his palanquin upon their shoulders were members of the first Zapotec families; he scarcely deigned to look upon anything about him. He never appeared in public, except with the most extraordinary pomp, and all who met him fell with their faces to the ground, fearing that death would overtake them were they to look upon the face of the holy Wiyatao, as he was called. The most powerful lords never entered his presence except with eyes lowered and feet bared, and even the Zapotec princes of the blood must occupy a seat before him lower than his own. Continence was strictly imposed upon the Zapotec priests, and especially was it incumbent upon the pontiff of Yopaa, from the eminence of his position, to be a shining light of chastity for the guidance of those who looked up to him; yet was the pontifical dignity hereditary in the family of the Wiyatao. The way in which this paradox is explained is as follows: on certain days in each year, which were generally celebrated with feasts and dances, it was customary for the high-priest to become drunk. While in this state, seeming to belong neither to heaven nor to earth, one of the most beautiful of the virgins consecrated to the service of the gods was brought to him. If the result of this holy debauch proved to be a male infant, the child was brought up with great care as a prince of the royal family. The eldest son of the reigning pontiff inherited the throne of Yopaa, or in default of children, the high-priest's nearest relative succeeded. The younger children devoted themselves to the service of the gods, or married and remained laymen, according to their inclination or the paternal wish; in either case the most honorable and important positions usually fell to their lot.[15]

The pomp and circumstance which surrounded the Aztec monarchs, and the magnificence of their every-day life was most impressive. From the moment of his coronation the Aztec sovereign lived in an atmosphere of adulation unknown to the mightiest potentate of the old world. Reverenced as a god, the haughtiest nobles, sovereigns in their own land, humbled themselves before him; absolute in power, the fate of thousands depended upon a gesture of his hand.

CEREMONY OF ANOINTMENT.

The ceremony of anointment, which preceded and was entirely distinct from that of coronation, was an occasion of much display. In Mexico, as soon as the new king was elected, which was immediately after the funeral of his predecessor, the kings of Tezcuco and Tlacopan were sent for to be present at the ceremony of anointment; all the great feudatory lords, who had been present at the funeral of the late king, were also invited to attend. When all are assembled the procession sets out for the temple of Huitzilopochtli, the god of war. The kings of Tezcuco and Tlacopan, surrounded by all the most powerful nobles of the realm, bearing their ensigns and insignia of rank, lead the van. Next comes the king elect, naked, excepting only the maxtli, or cloth about the loins; following these are the lesser nobles, and after them the common people. Silently the procession wends its way along the streets; no beat of drum nor shout of people is heard above the tramping. The road in advance is as free from obstruction as a corridor in the royal palace; no one moves among the multitude that string along its edges, but all stand with bended head and eyes downcast until the solemn pageant has passed, when they close in with the jostling and whispering crowd that follows. Arrived at the temple the king and that part of the procession which precedes him ascend to the summit. During the ascent he is supported on either side by a great lord, and such aid is not superfluous, for the staircases, having in all one hundred and fourteen steps, each a foot high, are so arranged that it is necessary to go completely round the building several times before reaching the top. On the summit the king is met by the high-priest and his colleagues, the people meanwhile waiting below. His first action upon reaching the summit is to pay reverence to the image of the god of battles by touching the earth with his hand and then carrying it to his mouth. The high-priest now anoints the king throughout his entire body with a certain black ointment, and sprinkles him with water which has been blessed at the grand feast of Huitzilopochtli, using for this purpose branches of cedar and willow and leaves of maize;[16] at the same time he addresses a few words of counsel to him. The newly anointed monarch is next clothed with a mantle, on which are represented skulls and bones, to remind him, we are told, that even kings are mortal; his head is covered with two cloths, or veils, one blue and the other black, and decorated in a similar manner; about his neck is tied a small gourd, containing a certain powder, which is esteemed a strong preservative against disease, sorcery, and treason. A censer containing live coals is put into his right hand, and into his left a bag of copal, and thus accoutred and provided he proceeds to incense the god Huitzilopochtli.[17] This act of worship he performs on his knees, amid the cheers of the people below, and the playing of musical instruments. He has concluded now, and the high-priest again addresses a short speech to him. Consider well, Sire, he says, the great honor which your subjects have conferred upon you, and remember now that you are king, that it is your duty to watch over your people with great care, to look upon them as your children, to preserve them from suffering, and to protect the weak from the oppression of the strong. Behold before you the chiefs of your kingdom together with all your subjects, to whom you are both father and mother, for it is to you they turn for protection. It is now your place to command and to govern, and most especially is it your duty to bestow great attention upon all matters relating to war, to search out and punish criminals without regard to rank, to put down rebellion, and to chastise the seditious. Let not the strength of religion decline during your reign, see that the temples are well cared for, let there be ever an abundance of victims for sacrifice, and so will you prosper in all your undertakings and be beloved of the gods. Gomara affirms that the high-priest imposed an oath upon the king that during his reign he would maintain the religion of his ancestors, and observe their laws; that he would give offence to none, and be valiant in war; that he would make the sun to shine, the clouds to give rain, the rivers to flow, and the earth to bring forth fruits in abundance.[18] The allied kings and the nobles next address him to the same purpose; to which the king answers with thanks and promises to exert himself to the utmost of his power for the happiness of the state.

The speeches being ended the procession again winds round the temple until, following terrace after terrace, it finally reaches the ground in the same order that it went up. The king now receives homage and gifts from the rest of the nobility, amidst the loud acclaims of the people. He is next conducted to a temple called Tlacatecco, where during four days he remains alone, doing penance and eating but once a day, with the liberty, however, of choosing his own food. Twice in each twenty-four hours he bathes, once at noon and once at midnight, and after each bath he draws blood from his ears and offers it, together with some burnt copal, to Huitzilopochtli. The remainder of his time during these four days he occupies in praying the gods to endow him with the wisdom and prudence necessary to the ruler of a mighty kingdom. On the fifth day he is conducted in state to the royal palace, where the feudatory lords come to renew the investiture of their feifs. Then follow great public rejoicings, with games, feasts, dances, and illuminations.

CORONATION CEREMONY.

The coronation was, as I have stated, a ceremony distinct from the anointment. To prepare for it, it was necessary that the newly elected king should go out to war, to procure victims for the sacrifices necessary on such an occasion. They were never without enemies upon whom war might be made; either some province of the kingdom had rebelled, or Mexican merchants had been unjustly put to death, or insult had been offered to the royal ambassadors, or, if none of these excuses was at hand, the importance of the occasion alone rendered war justifiable. Of the manner in which war was waged, and of the triumphal return of the victorious army, I shall speak in another place. It appears that when a king of Mexico was crowned, the diadem was placed upon his head by the king of Tezcuco. The crown, which was called by the Mexicans copilli, was in shape like a small mitre, the fore part of which stood erect and terminated in a point, while the hinder part hung down over the neck. It was composed of different materials, according to the pleasure of the wearer; sometimes it was of thin plates of gold, sometimes it was woven of golden thread and adorned with beautiful feathers.[19] Accounts of the particular ceremonies used at the coronation are wanting, but all agree that they were of unparalleled splendor. The new king entertained most sumptuously at his own palace all the great nobles of his realm; honors were conferred with a lavish hand, and gifts were made in profusion both by and to the king. Splendid banquets were given in which all the nobility of the kingdom participated, and the lower classes were feasted and entertained with the greatest liberality. The fondness of the Aztecs for all kinds of public games and festivals is evidenced in the frequency of their feasts, and in no way could a newly elected monarch better secure a place in the affections of his subjects than by inaugurating his reign with a series of splendid entertainments. The strange fascination which this species of enjoyment possessed for them is shown by the fact that strangers and foreigners came from afar to witness the coronation feasts, and it is related that members of hostile nations were frequently discovered disguised among the crowd, and were not only allowed by the clemency of the king to pass unmolested, but were provided with seats, from which they could obtain a good view of the proceedings and where they would be secure from insult.[20] One of the principal features of the day was the congratulatory speech of one monarch to another, which was courteous and flattering and filled with good advice; the following address of Nezahualpilli, king of Tezcuco, to Montezuma II., on the occasion of the accession of the latter to the throne of Mexico, will illustrate.

ADDRESS TO THE KING.

The great good fortune, most mighty lord, which has befallen this kingdom in deserving thee for its monarch, is plainly shown by the unanimity with which thou wast elected, and by the general rejoicing of thy people thereat. And they have reason to rejoice; for so great is the Mexican empire that none possessed of less wisdom, prudence, and courage, than thou, were fit to govern it. Truly is this people beloved of the gods, in that they have given it light to choose that which is best; for who can doubt that a prince who, before he came to the throne, made the nine heavens his study,[21] will, now that he is king, obtain the good things of the earth for his people? Who can doubt that his well-tried courage will be even greater now that it is so much needed? Who can believe that so mighty and powerful a prince will be found wanting in charity toward the orphan and the widow? Who can doubt that the Mexican people are favored of the gods, in having for a king one to whom the great Creator has imparted so much of his own glory that by simply looking upon his face we are made to partake of that glory? Rejoice, O happy land! for the gods have given thee a prince who will be a firm pillar for thy support, a father and a refuge for thy succor, a more than brother in pity and mercy toward his people. Verily thou hast a king who will not avail himself of his high place to give himself up to sloth and pleasure, but who, rather, will lie sleepless through the night, pondering thy welfare. Tell me, then, most fortunate land, have I not reason for saying, Rejoice and be happy! And thou most noble and puissant lord, be of good heart, for as the high gods have appointed thee to this office, so will they grant thee strength to fill it; and be well assured that the gods who have been so gracious to thee during these many years, will not now fail in their goodness; by them hast thou been raised to thy present exalted position; we pray that with their help thou mayest continue to hold it during many happy years to come.[22]

It is probable that the orations used upon those occasions by the Aztecs were, like their prayers, not spoken ex tempore, nor even prepared beforehand by the speaker; most likely they were in the form of a fixed ritual, each being prepared to suit a special occasion, such as the coronation or burial of a monarch, and repeated as often as such an occasion occurred. Some orations must be delivered by particular persons; others needed only an eloquent speaker. Sahagun gives us a speech which was addressed to a newly elected king. It could be delivered, he says, by one of the high-priests, or by a noble noted for his eloquence, or by some delegate from the provinces who was an eloquent speaker, or possibly by some learned senator, or other person well versed in the art of speech-making. The language is constrained and quaint, and possibly tiresome, but as a specimen of Aztec oratory I give it in full, adhering to the sense, and as clearly as possible to the words of the original:

O king, most pitiful, most devout, and best beloved, more worthy to be esteemed than precious stones or choice feathers, thou art here by the will of the Lord our God, who has appointed thee to rule over us in the place of the kings thy ancestors, who, dying, have let fall from their shoulders the burden of government under which they labored, even as one who toils up a hill heavy-laden. Perchance these dead ones still remember and care for the land which they governed, now, by the will of God, a desert, in darkness, and desolate without a king; peradventure they look with pity upon their country, which is become a place of briars and barren, and upon their poor people who are orphans, fatherless and motherless, knowing not nor understanding those things which are best; who are unable to speak for dumbness, who are as a body without a head. He who has lately left us was strong and valorous: for a few short days he was lent to us, then like a vision he slipped from our midst, and his passing was as a dream, for the Lord our God hath called him to rest with the dead kings, his ancestors, who are to-day in a manner shut from our sight in a coffer. Thus was he gathered to his people, and is even now with our father and mother, the God of Hell, who is called Mictlantecutli. Will he, peradventure, return from the place to which he is gone? May it not be that he will come back to us? Gone is he forever, and his kingdom has lost him. Never again, through all coming time, may we see his face, nor those who come after us. He is gone from our sight forever. Our light is put out; we, whom he illumined, whom he carried, as it were, upon his shoulders, are abandoned, and in darkness, and in great peril of destruction. Behold he has left his people and the throne and seat whereon our Lord God placed him, and which he made it his constant aim to hold in peace and quietness. He did not cover his hands and feet with his mantle for laziness, but with diligence did he work for the good of his people. In thee, O most compassionate king, we have a great solace and joy; in thee hath the Lord God given us a sun-like glory and splendor. God points at thee with his finger, he hath written down thy name in red letters. It is fixed above and below, in heaven and in hell, that thou shalt be king and possess the throne and seat and dignity of this kingdom, the root of which was deep planted long ago by thine ancestors, they themselves being its first branches. To thee, Sire, is entrusted the care of the seignory. Thou art the successor of the lords, thy predecessors, and must bear the burden they bore; upon thy back must thou place the load of this kingdom; to the strength of thy thighs and thine arms does the Lord God entrust the government of the common people, who are capricious and hard to please. For many years must thou support and amuse them as though they were young children; during all thy life must thou dandle them in thine arms, nurse them on thy lap and soothe them to sleep with a lullaby. O, our lord, most serene and estimable, this thing was determined in heaven and in hell; this matter was considered and thou wast signaled out, upon thee fell the choice of the Lord our God. Was it possible that thou couldst hide thyself or escape this decision? In what esteem dost thou hold the Lord God? With what respect dost thou consider the kings and great nobles who have been inspired by God to choose thee for our father and mother, whose election is divine and irrevocable?

This being so, O our lord, see that thou girdest thyself for thy task, that thou puttest thy shoulder to the burden which has been imposed upon thee. Let the will of God be obeyed. Perchance thou wilt carry this load for a space, or it may be that death will cut thee off, and thy election be as a dream. Take heed, therefore, that thou art not ungrateful, setting small store by the benefits of God. Be assured that he sees all secret things, and that he will afflict thee in such manner as may seem good to him. Peradventure he will send thee into the mountains and waste places, or he will cast thee upon dirt and filthiness, or some fearful and ugly thing will happen to thee; perchance thou shalt be defamed and covered with shame, or discord and revolt shall arise in thy kingdom, so that thou shalt fall into contempt and be cast down; perhaps other kings, thine enemies, may rise up against thee and conquer thee; or possibly the Lord may suffer famine and want to desolate thy kingdom. What wilt thou do if in thy time thy kingdom should be destroyed, and the wrath of our God should visit thee in a pestilence? Or if the light of thy splendor should be turned into utter darkness, and thy dominions laid waste? Or if death should come upon thee while thou art yet young, or the Lord God should set his foot upon thee before thou hast fully gathered up the reins of government? What wilt thou do if God on a sudden should send forth armies of enemies against thee, from the wilderness or from the sea, from the waste and barren places where men wage war and shed blood that the thirst of the sun and the earth may be slaked? Manifold are the punishments of God for those that offend him. Wherefore, O our king, it behoves thee with all thy strength to do that which is right in the fulfilment of thine office, taking care that this be done with tears and sighs, and continual prayer to the Lord our God, the invisible, the impalpable. Draw near to him, Sire, weeping, and in all sincerity, that he may help thee to govern in peace. Beware that thou receivest with kindness and humility those that approach thee in grief and despair. Neither speak nor act rashly, but hear calmly and to the end all complaints brought before thee; do not harshly interrupt the words of the speaker, for thou art the image of the Lord God, in thee is represented his person, thou art his reliance, with thy mouth he speaks, with thine ear he listens. Be no respecter of persons, Sire, but punish all alike, and justly, for thou hast thy power of God, thy right hand to punish is as the claws and teeth of God, for thou art his judge and executioner. Do justice, therefore, heeding the wrath of none; this is the command of God, who hath given the doing of these things into thine hand. Take care that in the high places of the lords and judges there be nothing done snatchingly nor in haste, that there be no hot words nor deeds done in anger. Say not now in thine heart, I am the lord, my will is law, but rather let this be an occasion for the humbling of thy valor and the lowering of thy self-esteem. Look to it that thy new dignities be not the means of puffing thee up with pride and haughtiness, but in place thereof ponder often on thy former lowly estate, from which, without desert, thou wast taken and placed where thou now art. Say to thine heart, Who was I? Who am I? Not by mine own deserts did I attain this high place, but by the will of God; verily all this is a dream, and not sober truth. Be watchful, Sire, that thou dost not rest free from care, that thou dost not grow heedless with pleasure, and become a glutton and wine-bibber, spending in feasting and drunkenness that which is earned by the sweat of thy subjects; let not the graciousness which God has shown in electing thee king, be repaid with profanity, folly, and disturbances.

O King and grandchild of ours, God watches over those that govern his kingdoms, and when they do wrong he laughs at them; he mocks and is silent; for he is the Lord our God, he does what he pleases, he scoffs at whom he pleases; we are the work of his hand, in the hollow of his palm he tosses us to and fro even as balls and playthings, he makes a mockery of us as we stumble and fall, he uses us for his ends as we roll from side to side. Strive hard, O king, to do what thou hast to do little by little. Perchance the number of our sins has rendered us unworthy, and thy election will be to us a vision that passes; or perchance it may be the will of the Lord that thou possess the royal dignity for a time; perchance he will prove thee, and put thee to the test, and, if thou art found wanting will set up another in thy place. Are not the friends of the Lord great in number? Art thou the only one whom he holds dear? Many are the friends of the Lord; many are those that call upon him; many are those that lift up their voices before him; many are those that weep before him; many are those that tearfully pray to him; many are those that sigh in his presence; verily all these are uncountable. There are many generous and prudent men of great ability and power, who pray to the Lord and cry aloud to him; behold, therefore, there are not lacking others beside thyself on whom to confer the dignity of king. Peradventure as a thing that endures not, as a thing seen in sleep, the Lord gives thee this great honor and glory; peradventure he gives thee to smell of his tender sweetness, and passes it quickly over thy lips. O king, most fortunate, bow down and humble thyself; weep with sadness and sigh; pray fervently and do the will of the Lord by night as well as by day, during the time he sees fit to spare thee. Act thy part with calmness, continually praying on thy throne with kindness and softness. Take heed that thou givest none cause for pain or weariness or sorrow, that thou settest thy foot upon none, that thou frightest none with angry words or fierce looks. Refrain also, O our king, from all lewd jests and converse, lest thou bring thy person into contempt; levity and buffoonery are not fit for one of thy dignity. Incline not thine ear to ribaldry, even though it come from a near relative, for though as a man thou art mortal, yet in respect to thine office thou art as God. Though thou art our fellow-creature and friend, our son and our brother, yet are we not thine equals, nor do we look upon thee as a man, in that thou now art the image of the Lord God; he it is that speaks within thee, instructing us and making himself heard through thy lips; thy mouth is his mouth, thy tongue is his tongue, thy face is his face. Already he has graced thee with his authority, he has given thee teeth and claws that thou mayest be feared and respected. See to it, Sire, that thy former levity be now laid aside, that thou take to thyself the heart of an old man, of one who is austere and grave. Look closely to thine honor, to the decency of thy person, and the majesty of thine office; let thy words be few and serious, for thou art now another being. Behold the place on which thou standest is exceeding high, and the fall therefrom is perilous. Consider that thou goest on a lofty ridge and upon a narrow path having a fearful depth sheer down on either side, so that it is impossible to swerve to the right or to the left without falling headlong into the abyss. It also behoves thee, Sire, to guard thyself against being cross-grained and fierce and dreaded as a wild beast by all. Combine moderation with rigor, inclining rather to mercy than to pitilessness. Never show all thy teeth nor put forth the full length of thy claws. Never appear startled or in fear, harsh or dangerous; conceal thy teeth and claws; assemble thy chief men together, make thyself acceptable to them with gifts and kind words. Provide also for the entertainment of the common people according to their quality and rank; adapt thyself to the different classes of the people and ingratiate thyself with them. Have a care and concern thyself about the dances, and about the ornaments and instruments used at them, for they are the means of infusing a warlike spirit into men. Gladden the hearts of the common people with games and amusements, for thus wilt thou become famous and be beloved, and even after death thy fame will live and the old men and women who knew thee will shed tears of sorrow for thine absence. O most fortunate and happy king, most precious treasure, bear in mind that thou goest by a craggy and dangerous road, whereon thou must step with firmness, for in the path of kings and princes there are many yawning gulfs, and slippery places, and steep, pathless slopes, where the matted thorn-bushes and long grass hide pitfalls having pointed stakes set upright in them. Wherefore it behoves thee to call upon thy God with moanings and lamentations, to watch constantly, and to shun the harlot, who is a curse and a sickness to man. Sleep not lightly in thy bed, Sire, but rather lie and ponder the affairs of thy kingdom; even in thy slumbers let thy dreams be of the good things in thy charge, that thou mayest know how best to distribute them among thy lords and courtiers, for there are many who envy the king, and would fain eat as he eats and drink as he drinks, wherefore is it said that kings 'eat the bread of grief.' Think not, Sire, that the royal throne is a soft and pleasant seat, for there is nothing but trouble and penitence. O blessed and most precious king, it is not my wish to cause pain to thine heart nor to excite thy wrath and indignation; it is sufficient for me that I have many times stumbled and slipped, aye, and have even fallen, during this discourse of mine; enough for me are the faults of the speech which I have spoken, going, in a manner, with jumps like a frog before our Lord God, the invisible, the impalpable, who is here and listening to us, who has heard distinctly the slightest of the words which I have spoken stammeringly and with hesitation, in bad order and with unapt gestures; but in doing this I have complied with the custom which obliges the aged men of the state to address a newly elected king. In like manner have I done my duty to our God who hears me, to whom I make an offering of this my speech. Long mayest thou live and reign, O lord and king. I have spoken.