communicate your designs to such as we. Notwithstanding this, the attachment to our duty forbids us to show in this matter our usual obedience. Can it be called a righteous action of Your Majesty to throw your whole people into calamity for the sake of those five? Moreover, for what reason do you make us feel to this degree your want of affection? How else could it happen that our flesh and blood, which we are employing in the service of our master, have remained unnoticed by you, but you form the desire of offering your own, while our bodies are entire and available?'
Then the king spoke to those ministers:
31. 'Being requested in distinct terms, how may anybody like me say "I have not," when having, or "I will not give," speaking falsely?
32. 'Since I pass for your leader in matters of righteousness, if I myself should walk in the wrong path, what would be the condition of my subjects, who are ready to follow the example of my behaviour?
33. 'Therefore, it is with regard to my very subjects that I will have the strength of my body taken out of it. Besides, if I were to be faint-hearted, subdued by self-love, what power should I have to promote the welfare of my people?
'As to the words of love and respect which you have spoken, words full of affection and cordial sympathy, when you asked why I showed such want of affection, wishing to offer my own limbs even now, while your flesh and blood are intact and available, I will convince you by argument. Surely, do not think that by want of trust I mean to close up the path in which you could show your affection towards me, or that suspicion has created an impenetrable thicket across it. Yet,
34. 'The proper time for friends to conceive the desire of succouring their friend is this, when his wealth has either diminished gradually, or has been destroyed by the disfavour of his destiny; but it would not befit the poor acting thus towards a wealthy man.
35. 'Now, my limbs are available. They are big,
