Liber II, Pars III — Quod in mensis regum et principum, et universaliter nobilium, tam recubentes quam etiam ministrantes non decet in eloquiis abundare. Cap. XX.

Liber II, Pars III — Quod in mensis regum et principum, et universaliter nobilium, tam recubentes quam etiam ministrantes non decet in eloquiis abundare. Cap. XX.

Now that we've discussed what kind of ministers should serve kings and princes, and how kings and princes should conduct themselves with them, we need to talk about how those reclining at the tables of princes should behave regarding speech, both for the kings and princes themselves and for all those reclining with them, as well as for the ministers. We can show in two ways that it's inappropriate for kings, princes, and all nobles, as well as all citizens, to indulge in excessive speech at their tables. The first reason is that this contradicts the natural order. The second reason is that it contradicts the goodness of morals. The first reason is clear. For, as it is said in the first book of the Politics, then, according to nature, each thing is perfected when one organ is ordered to one action. Indeed, because in the works of nature there should not be confusion, since their works are ordered by God and the intelligences: given that nature makes the same organ for two actions, there should not be confusion in the works, and one should not impede the other, it is against the natural order when we intend to focus on one of those actions through that organ, if we do not cease from the other during that time. Therefore, according to the Philosopher in the third book on the Soul, the tongue is suited for two natural functions, such as tasting and speaking; it goes against the natural order when we use this organ for the task of tasting while we do not cease from the other task of speaking at the time of eating. This is contrary to the natural order. Secondly, it contradicts the goodness of morals. For if those reclining at the table insist on excessive talking, because wine seems to multiply words, then people who are filled with wine, as if heated and bold, will gladly burst forth into speech and will appear more drunk than sober. Therefore, kings and princes, who ought to be especially temperate and to observe the natural order in their tables, should arrange that those reclining do not break forth into excessive talk. This also applies universally to nobles and all citizens, because it is fitting for them to participate in virtues and good morals. But if those reclining at the table, in order that the natural order may not be disrupted and that the intemperate may not appear, should avoid a multitude of words, it is also fitting for the ministers that this be avoided, so that the order and the arrangement of the ministry may not be impeded. Indeed, if some useful things were read at the tables of kings and princes, so that while the guests take food, their ears might receive teaching, it would be altogether fitting and appropriate. Therefore, kings and princes should arrange for the commendable customs of the kingdom to be read at the table, if such customs are recorded in writing, or even the praiseworthy deeds of their predecessors, especially those who conducted themselves with holiness and devotion toward the divine, and who ruled justly and properly. These or other useful teachings, presented in the common language, should be read at the tables of kings and princes so that everyone might be educated through them. Having discussed these matters regarding the governance of the household, although certain other specific topics could be addressed, we propose to pass over them in silence since not all particulars fall under narration, thus concluding this second book, in which we have presented the art of domestic governance according to the framework of our knowledge, indeed with the aid of Him from whom all goodness and sufficiency derives. This is the end of the second book on the governance of princes, which discusses the management of the household.