[Sidenote: [A.D. 1093.] CHARACTER OF WILLIAM II.]
Greatness of soul was pre-eminent in the king, which, in process of time, he obscured by excessive severity; vices, indeed, in place of virtues, so insensibly crept into his bosom, that he could not distinguish them. The world doubted, for a long time, whither he would incline; what tendency his disposition would take. At first, as long as archbishop Lanfranc survived, he abstained from every crime; so that it might be hoped, he would be the very mirror of kings. After his death, for a time, he showed himself so variable, that the balance hung even betwixt vices and virtues. At last, however, in his latter years, the desire after good grew cold, and the crop of evil increased to ripeness: his liberality became prodigality; his magnanimity pride; his austerity cruelty. I may be allowed, with permission of the royal majesty, not to conceal the truth; for he feared God but little, man not at all. If any one shall say this is undiscerning, he will not be wrong; because wise men should observe this rule, “God ought to be feared at all times; man, according to circumstances.” He was, when abroad, and in public assemblies, of supercilious look, darting his threatening eye on the by-stander; and with assumed severity and ferocious voice, assailing such as conversed with him. From apprehension of poverty, and of the treachery of others, as may be conjectured, he was too much given to lucre, and to cruelty. At home and at table, with his intimate companions, he gave loose to levity and to mirth. He was a most facetious railer at any thing he had himself done amiss, in order that he might thus do away obloquy, and make it matter of jest. But I shall dilate somewhat on that liberality, in which he deceived himself; and afterwards on his other propensities, that I may manifest what great vices sprang up in him under the semblance of virtues.
For, in fact, there are two kinds of givers: the one is denominated prodigal, the other liberal. The prodigal are such as lavish their money on those things, of which they will leave either a transient, or perhaps no memory in this world; neither will they gain mercy by them from God. The liberal, are those who redeem the captive from the plunderer, assist the poor, or discharge the debts of their friends. We must give, therefore, but with discrimination and moderation; for many persons have exhausted their patrimony by giving inconsiderately. “For what can be more silly, than to take pains to be no longer able to do that which you do with pleasure?”[348] Some, therefore, when they have nothing to give turn to rapine, and get more hatred from those from whom they take, than good will from those to whom they give. We lament that thus it happened to this king; for, when in the very beginning of his reign, through fear of tumults, he had assembled soldiers, and denied them nothing, promising still greater remuneration hereafter; the consequence was, that as he had soon exhausted his father’s treasures, and had then but moderate revenues, his substance failed, though the spirit of giving remained, which, by habit, had almost become nature. He was a man who knew not how to take off from the price of any thing, or to judge of the value of goods; but the trader might sell him his commodity at whatever rate, or the soldier demand any pay he pleased. He was anxious that the cost of his clothes should be extravagant, and angry if they were purchased at a low price. One morning, indeed, while putting on his new boots, he asked his chamberlain what they cost; and when he replied, “Three shillings,” indignantly and in a rage he cried out, “You son of a whore, how long has the king worn boots of so paltry a price? go, and bring me a pair worth a mark of silver.” He went, and bringing him a much cheaper pair, told him, falsely, that they cost as much as he had ordered: “Aye,” said the king, “these are suitable to royal majesty.” Thus his chamberlain used to charge him what he pleased for his clothes; acquiring by these means many things for his own advantage.