,,boethius ,,the ,,theological ,,tractates ,,with ,,an ,,english ,,translation ,,by ,h4,f4 ,,stewart1 ,d4,d4 ,,fellow ,,of ,,trinity ,,college1 ,,cambridge ,,and ,e4,k4 ,,rand1 ,,ph4,d4 ,,professor ,,of ,,latin ,,in ,,harvard ,,university ,,the ,,consolation ,,of ,,philosophy ,,with ,,the ,,english ,,translation ,,of ,i4,t4 7#afji7 ,,revised ,,by ,h4,f4 ,,stewart #aiah ,transcriber's ,note3 ,the paper edition of this book has ,latin and ,english pages facing each other4 ,this version of the text uses alternating ,latin and ,english sections1 with the ,english text slightly indented4 ,,contents ,,note ,,on ,,the ,,text ,,introduction ,,bibliography ,,the ,,theological ,,tractates ,,the ,,consolation ,,of ,,philosophy ,,symmachi ,,versus ,,index ,,note ,,on ,,the ,,text ,in preparing the text of the ,consolatio ,i have used the apparatus in ,peiper's edition 7,teubner1 #ahga71 since his reports1 as ,i know in the case of the ,tegernseensis1 are generally accurate and complete2 ,i have depended also on my own collations or excerpts from various of the important manuscripts1 nearly all of which ,i have at least examined1 and ,i have also followed1 not always but usually1 the opinions of ,engelbrecht in his admirable article1 ,die ,consolatio ,philosophiae des ,boethius in the ,sitzungsberichte of the ,vienna ,academy1 cxliv4 7#aijb7 #a-fj4 ,the present text1 then1 has been constructed from only part of the material with which an editor should reckon1 though the reader may at least assume that every reading in the text has1 unless otherwise stated1 the authority of some manuscript of the ninth or tenth century2 in certain orthographical details1 evidence from the text of the ,opuscula ,sacra has been used without special mention of this fact4 ,we look to ,august ,engelbrecht for the first critical edition of the ,consolatio at1 we hope1 no distant date4 ,the text of the ,opuscula ,sacra is based on my own collations of all the important manuscripts of these works4 ,an edition with complete apparatus criticus will be ready before long for the ,vienna ,corpus ,scriptorum ,ecclesiasticorum ,latinorum4 ,the history of the text of the ,opuscula ,sacra1 as ,i shall attempt to show elsewhere1 is intimately connected with that of the ,consolatio4 ,e4,k4,r4 ,,introduction ,anicius ,manlius ,severinus ,boethius1 of the famous ,praenestine family of the ,anicii1 was born about #dhj ,a4,d4 in ,rome4 ,his father was an ex-consul2 he himself was consul under ,theodoric the ,ostrogoth in #eaj1 and his two sons1 children of a great grand-daughter of the renowned ,q4 ,aurelius ,symmachus1 were joint consuls in #ebb4 ,his public career was splendid and honourable1 as befitted a man of his race1 attainments1 and character4 ,but he fell under the displeasure of ,theodoric1 and was charged with conspiring to deliver ,rome from his rule1 and with corresponding treasonably to this end with ,justin1 ,emperor of the ,east4 ,he was thrown into prison at ,pavia1 where he wrote the ,consolation of ,philosophy1 and he was brutally put to death in #ebd4 ,his brief and busy life was marked by great literary achievement4 ,his learning was vast1 his industry untiring1 his object unattainable-- nothing less than the transmission to his countrymen of all the works of ,plato and ,aristotle1 and the reconciliation of their apparently divergent views4 ,to form the idea was a silent judgment on the learning of his day2 to realize it was more than one man could accomplish2 but ,boethius accomplished much4 ,he translated the ,greek3 ,eisagogae of ,porphyry1 and the whole of ,aristotle's ,organon4 ,he wrote a double commentary on the ,greek3 ,eisagogae and commentaries on the ,categories and the ,de ,interpretatione of ,aristotle1 and on the ,topica of ,cicero4 ,he also composed original treatises on the categorical and hypothetical syllogism1 on ,division and on ,topical ,differences4 ,he adapted the arithmetic of ,nicomachus1 and his textbook on music1 founded on various ,greek authorities1 was in use at ,oxford and ,cambridge until modern times4 ,his five theological ,tractates are here1 together with the ,consolation of ,philosophy1 to speak for themselves4 ,boethius was the last of the ,roman philosophers1 and the first of the scholastic theologians4 ,the present volume serves to prove the truth of both these assertions4 ,the ,consolation of ,philosophy is indeed1 as ,gibbon called it1 a golden volume1 not unworthy of the leisure of ,plato or of ,tully4 ,to belittle its originality and sincerity1 as is sometimes done1 with a view to saving the ,christianity of the writer1 is to misunderstand his mind and his method4 ,the ,consolatio is not1 as has been maintained1 a mere patchwork of translations from ,aristotle and the ,neoplatonists4 ,rather it is the supreme essay of one who throughout his life had found his highest solace in the dry light of reason4 ,his chief source of refreshment1 in the dungeon to which his beloved library had not accompanied him1 was a memory well stocked with the poetry and thought of former days4 ,the development of the argument is anything but ,neoplatonic2 it is all his own4 ,and if the ,consolation of ,philosophy admits ,boethius to the company of ,cicero or even of ,plato1 the theological ,tractates mark him as the forerunner of ,st4 ,thomas4 ,it was the habit of a former generation to regard ,boethius as an eclectic1 the transmitter of a distorted ,aristotelianism1 a pagan1 or at best a luke-warm ,christian1 who at the end cast off the faith which he had worn in times of peace1 and wrapped himself in the philosophic cloak which properly belonged to him4 ,the authenticity of the ,tractates was freely denied4 ,we know better now4 ,the discovery by ,alfred ,holder1 and the illuminating discussion by ,hermann ,usener1#a of a fragment of ,cassiodorus are sufficient confirmation of the manuscript tradition1 apart from the work of scholars who have sought to justify that tradition from internal evidence4 ,in that fragment ,cassiodorus definitely ascribes to his friend ,boethius a book on the ,trinity1 some dogmatic chapters1 and a book against ,nestorius4#b ,boethius was without doubt a ,christian1 a ,doctor and perhaps a martyr4 ,nor is it necessary to think that1 when in prison1 he put away his faith4 ,if it is asked why the ,consolation of ,philosophy contains no conscious or direct reference to the doctrines which are traced in the ,tractates with so sure a hand1 and is1 at most1 not out of harmony with ,christianity1 the answer is simple4 ,in the ,consolation he is writing philosophy2 in the ,tractates he is writing theology4 ,he observes what ,pascal calls the orders of things4 ,philosophy belongs to one order1 theology to another4 ,they have different objects4 ,the object of philosophy is to understand and explain the nature of the world around us2 the object of theology is to understand and explain doctrines delivered by divine revelation4 ,the scholastics recognized the distinction1#c and the corresponding difference in the function of ,faith and ,reason4 ,their final aim was to co-ordinate the two1 but this was not possible before the thirteenth century4 ,meanwhile ,boethius helps to prepare the way4 ,in the ,consolation he gives ,reason her range1 and suffers her1 unaided1 to vindicate the ways of ,providence4 ,in the ,tractates ,reason is called in to give to the claims of ,faith the support which it does not really lack4#d ,reason1 however1 has still a right to be heard4 ,the distinction between fides and ratio is proclaimed in the first two ,tractates4 ,in the second especially it is drawn with a clearness worthy of ,st4 ,thomas himself2 and there is1 of course1 the implication that the higher authority resides with fides4 ,but the treatment is philosophical and extremely bold4 ,boethius comes back to the question of the substantiality of the divine ,persons which he has discussed in ,tr4 ,i4 from a fresh point of view4 ,once more he decides that the ,persons are predicated relatively2 even ,trinity1 he concludes1 is not predicated substantially of deity4 ,does this square with catholic doctrine8 ,it is possible to hear a note of challenge in his words to ,john the ,deacon1 fidem si poterit rationemque coniunge4 ,philosophy states the problem in unequivocal terms4 ,theology is required to say whether they commend themselves4 ,one object of the scholastics1 anterior to the final co-ordination of the two sciences1 was to harmonize and codify all the answers to all the questions that philosophy raises4 ,the ambition of ,boethius was not so soaring1 but it was sufficiently bold4 ,he set out1 first to translate1 and then to reconcile1 ,plato and ,aristotle2 to go behind all the other systems1 even the latest and the most in vogue1 back to the two great masters1 and to show that they have the truth1 and are in substantial accord4 ,so ,st4 ,thomas himself1 if he cannot reconcile the teaching of ,plato and ,aristotle1 at least desires to correct the one by the other1 to discover what truth is common to both1 and to show its correspondence with ,christian doctrine4 ,it is reasonable to conjecture that ,boethius1 if he had lived1 might have attempted something of the kind4 ,were he alive to-day1 he might feel more in tune with the best of the pagans than with most contemporary philosophic thought4 ,in yet one more respect ,boethius belongs to the company of the schoolmen4 ,he not only put into circulation many precious philosophical notions1 served as channel through which various works of ,aristotle passed into the schools1 and handed down to them a definite ,aristotelian method for approaching the problem of faith2 he also supplied material for that classification of the various sciences which is an essential accompaniment of every philosophical movement1 and of which the ,middle ,ages felt the value4#e ,the uniform distribution into natural sciences1 mathematics and theology which he recommends may be traced in the work of various teachers up to the thirteenth century1 when it is finally accepted and defended by ,st4 ,thomas in his commentary on the ,de ,trinitate4 ,a seventeenth-century translation of the ,consolatio ,philosophiae is here presented with such alterations as are demanded by a better text1 and the requirements of modern scholarship4 ,there was1 indeed1 not much to do1 for the rendering is most exact4 ,this in a translation of that date is not a little remarkable4 ,we look for fine ,english and poetry in an ,elizabethan2 but we do not often get from him such loyalty to the original as is here displayed4 ,of the author ,i4,t4 nothing is known4 ,he may have been ,john ,thorie1 a ,fleming born in ,london in #aefh1 and a ,b4,a4 of ,christ ,church1 #aehf4 ,thorie was a person well skilled in certain tongues1 and a noted poet of his times 7,wood1 ,athenae ,oxon4 ed4 ,bliss1 i4 #fbd71 but his known translations are apparently all from the ,spanish4#f ,our translator dedicates his ,five books of ,philosophical ,comfort to the ,dowager ,countess of ,dorset1 widow of ,thomas ,sackville1 who was part author of ,a ,mirror for ,magistrates and ,gorboduc1 and who1 we learn from ,i4,t4's preface1 meditated a similar work4 ,i4,t4 does not unduly flatter his patroness1 and he tells her plainly that she will not understand the philosophy of the book1 though the theological and practical parts may be within her scope4 ,the ,opuscula ,sacra have never before1 to our knowledge1 been translated4 ,in reading and rendering them we have been greatly helped by two mediaeval commentaries3 one by ,john the ,scot 7edited by ,e4,k4 ,rand in ,traube's ,quellen und ,untersuchungen1 vol4 i4 pt4 #b1 ,munich1 #aijf72 the other by ,gilbert de la ,porre 7printed in ,migne1 ,p4,l4 lxiv474 ,we also desire to record our indebtedness in many points of scholarship and philosophy to ,mr4 ,e4,j4 ,thomas of ,emmanuel ,college4 ,finally1 thanks are due to ,mr4 ,dolson for the suggestion in the footnote on the preceding page1 and also to ,professor ,lane ,cooper of ,cornell ,university for many valuable corrections as this reprint was passing through the ,press4 ,h4,f4,s4 ,e4,k4,r4 ,october1 #aibf4 #a ,anecdoton ,holderi1 ,leipzig1 #ahgg4 #b ,scripsit librum de sancta trinitate et capita quaedam dogmatica et librum contra ,nestorium4 ,on the question of the genuineness of ,tr4 ,,iv4 ,de fide catholica see note ad loc4 #c ,cp4 ,h4 de ,wulf1 ,histoire de la ,philosophie mdivale 7,louvain and ,paris #aiae71 p4 #ccb4 #d ,see below1 ,de ,trin4 vi4 ad fin4 #e ,cp4 ,l4 ,baur1 ,gundissalinus3 de divisione1 ,mnster1 #aije4 #f ,mr4 ,g4 ,bayley ,dolson suggests with greater probability that ,i4,t4 was ,john ,thorpe 7fl4 #aegj-afaj71 architect to ,thomas ,sackville1 ,earl of ,dorset4 ,cf4 ,american ,journal of ,philology1 vol4 xlii4 7#aiba71 p4 #bff4 ,,bibliography ,editio ,princeps3 ,collected ,works 7except ,de fide catholica74 ,joh4 et ,greg4 de ,gregoriis4 ,venice1 #adia-ib4 ,de consolatione philosophiae4 ,coburger4 ,nrnberg1 #adgc4 ,de fide catholica4 ,ed4 ,ren4 ,vallinus4 ,leyden1 #afef4 ,latest ,critical ,edition3 ,de consolatione philosophiae and ,theological ,tractates4 ,r4 ,peiper4 ,teubner1 #ahga4 ,translations3 ,de consolatione philosophiae4 ,alfred the ,great4 ,ed4 ,w4,j4 ,sedgefield4 ,oxford1 #ahii and #aijj4 ,chaucer4 ,ed4 ,w4,w4 ,skeat in ,chaucer's ,complete ,works4 ,vol4 ii4 ,oxford1 #ahid4 ,h4,r4 ,james4 ,the ,consolation of ,philosophy of ,boethius4 ,london1 #ahig2 reprinted #aijf4 ,judicis de ,mirandol4 ,la ,consolation philosophique de ,boce4 ,paris1 #ahfa4 ,illustrative ,works3 ,a4 ,engelbrecht4 ,die ,consolatio ,phil4 der ,b4 ,sitzungsberichte der ,kn4 ,akad4 ,vienna1 #aijb4 ,bardenhewer1 ,patrologie 7,boethius und ,cassiodor1 pp4 #ehd sqq474 ,freiburg im ,breslau1 #ahid4 ,hauran4 ,hist4 de la philosophie scolastique4 ,vol4 i4 ,paris1 #ahgb4 ,hildebrand4 ,boethius und seine ,stellung zum ,christentum4 ,regensburg1 #ahhe4 ,hodgkin4 ,italy and her ,invaders4 ,vols4 iii4 and iv4 ,oxford1 #ahhe4 ,ch4 ,jourdain4 7#a7 ,de l'origine des traditions sur le christianisme de ,boce2 7#b7 ,des commentaires indits sur ,la ,consolation de la philosophie4 7,excursions historiques et philosophiques travers le moyen ge47 ,paris1 #ahhh4 ,fritz ,klingner4 ,de ,boethii consolatione1 ,philol4 ,unters4 xxvii4 ,berlin1 #aiba4 ,f4,d4 ,maurice4 ,moral and ,metaphysical ,philosophy4 ,vol4 i4 ,london1 #ahgb4 ,f4 ,nitzsch4 ,das ,system des ,b4 ,berlin1 #ahfj4 ,e4,k4 ,rand4 ,der dem ,b4 zugeschriebene ,traktat de ,fide catholica 7,jahrbuch fr kl4 ,phil4 xxvi474 #aija4 ,semeria4 ,il ,cristianesimo di ,sev4 ,boezio rivendicato1 ,rome1 #aijj4 ,m4 ,schanz4 ,gesch4 der rm4 ,litteratur4 ,teil iv4 ,boethius4 ,berlin1 #aiba4 ,h4,f4 ,stewart4 ,boethius3 an ,essay4 ,edinburgh1 #ahia4 ,usener4 ,anecdoton ,holderi4 ,leipsic1 #ahgg4 ,,boethius ,,the ,,theological ,,tractates ,,and ,,the ,,consolation ,,of ,,philosophy ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,incipit ,,liber ,,qvomodo ,,trinitas ,,vnvs ,,devs ,,ac ,,non ,,tres ,,dii ,,ad ,q4 ,,avrelivm ,,memmivm ,,symmachvm ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,atqve ,,patricivm ,,socervm ,investigatam diutissime quaestionem1 quantum nostrae mentis igniculum lux diuina dignata est1 formatam rationibus litterisque mandatam offerendam uobis communicandamque curaui tam uestri cupidus iudicii quam nostri studiosus inuenti4 ,qua in re quid mihi sit animi quotiens stilo cogitata commendo1 tum ex ipsa materiae difficultate tum ex eo quod raris id est uobis tantum conloquor1 intellegi potest4 ,neque enim famae iactatione et inanibus uulgi clamoribus excitamur2 sed si quis est fructus exterior1 hic non potest aliam nisi materiae similem sperare sententiam4 ,quocumque igitur a uobis deieci oculos1 partim ignaua segnities partim callidus liuor occurrit1 ut contumeliam uideatur diuinis tractatibus inrogare qui talibus hominum monstris non agnoscenda haec potius quam proculcanda proiecerit4 ,idcirco stilum breuitate contraho et ex intimis sumpta philosophiae disciplinis nouorum uerborum significationibus uelo1 ut haec mihi tantum uobisque1 si quando ad ea conuertitis oculos1 conloquantur2 ceteros uero ita submouimus1 ut qui capere intellectu nequiuerint ad ea etiam legenda uideantur indigni4 ,sane#g tantum a nobis quaeri oportet quantum humanae rationis intuitus ad diuinitatis ualet celsa conscendere4 ,nam ceteris quoque artibus idem quasi quidam finis est constitutus1 quousque potest uia rationis accedere4 ,neque enim medicina aegris semper affert salutem2 sed nulla erit culpa medentis1 si nihil eorum quae fieri oportebat omiserit4 ,idemque in ceteris4 ,at quantum haec difficilior quaestio est1 tam facilior esse debet ad ueniam4 ,vobis tamen etiam illud inspiciendum est1 an ex beati ,augustini scriptis semina rationum aliquos in nos uenientia fructus extulerint4 ,ac de proposita quaestione hinc sumamus initium4 #g sed ne codices optimi4 ,,the ,,trinity ,,is ,,one ,,god ,,not ,,three ,,gods ,a ,,treatise ,,by ,,anicius ,,manlius ,,severinus ,,boethius ,,most ,,honourable1 ,,of ,,the ,,illustrious ,,order ,,of ,,ex-,,consuls1 ,,patrician ,,to ,,his ,,father-,,in-,,law1 ,,quintus ,,aurelius ,,memmius ,,symmachus ,,most ,,honourable1 ,,of ,,the ,,illustrious ,,order ,,of ,,ex-,,consuls1 ,,patrician ,i have long pondered this problem with such mind as ,i have and all the light that ,god has lent me4 ,now1 having set it forth in logical order and cast it into literary form1 ,i venture to submit it to your judgment1 for which ,i care as much as for the results of my own research4 ,you will readily understand what ,i feel whenever ,i try to write down what ,i think if you consider the difficulty of the topic and the fact that ,i discuss it only with the few--,i may say with no one but yourself4 ,it is indeed no desire for fame or empty popular applause that prompts my pen2 if there be any external reward1 we may not look for more warmth in the verdict than the subject itself arouses4 ,for1 apart from yourself1 wherever ,i turn my eyes1 they fall on either the apathy of the dullard or the jealousy of the shrewd1 and a man who casts his thoughts before the common herd--,i will not say to consider but to trample under foot1 would seem to bring discredit on the study of divinity4 ,so ,i purposely use brevity and wrap up the ideas ,i draw from the deep questionings of philosophy in new and unaccustomed words which speak only to you and to myself1 that is1 if you deign to look at them4 ,the rest of the world ,i simply disregard3 they cannot understand1 and therefore do not deserve to read4 ,we should not of course press our inquiry further than man's wit and reason are allowed to climb the height of heavenly knowledge4#h ,in all the liberal arts we see the same limit set beyond which reason may not reach4 ,medicine1 for instance1 does not always bring health to the sick1 though the doctor will not be to blame if he has left nothing undone which he ought to do4 ,so with the other arts4 ,in the present case the very difficulty of the quest claims a lenient judgment4 ,you must however examine whether the seeds sown in my mind by ,st4 ,augustine's writings#i have borne fruit4 ,and now let us begin our inquiry4 #h ,cf4 the discussion of human ratio and divine intellegentia in ,cons4 v4 pr4 #d and #e4 #i e4g4 ,aug4 ,de ,trin4 ,i4 ,christianae religionis reuerentiam plures usurpant1 sed ea fides pollet maxime ac solitarie quae cum propter uniuersalium praecepta regularum1 quibus eiusdem religionis intellegatur auctoritas1 tum propterea1 quod eius cultus per omnes paene mundi terminos emanauit1 catholica uel uniuersalis uocatur4 ,cuius haec de trinitatis unitate sententia est3 ,pater1 inquiunt1 deus filius deus spiritus sanctus deus4 ,igitur pater filius spiritus sanctus unus non tres dii4 ,cuius coniunctionis ratio est indifferentia4 ,eos enim differentia comitatur qui uel augent uel minuunt1 ut ,arriani qui gradibus meritorum trinitatem uariantes distrahunt atque in pluralitatem diducunt4 ,principium enim pluralitatis alteritas est2 praeter alteritatem enim nec pluralitas quid sit intellegi potest4 ,trium namque rerum uel quotlibet tum genere tum specie tum numero diuersitas constat2 quotiens enim idem dicitur1 totiens diuersum etiam praedicatur4 ,idem uero dicitur tribus modis3 aut genere ut idem homo quod equus1 quia his idem genus ut animal2 uel specie ut idem ,cato quod ,cicero1 quia eadem species ut homo2 uel numero ut ,tullius et ,cicero1 quia unus est numero4 ,quare diuersum etiam uel genere uel specie uel numero dicitur4 ,sed numero differentiam accidentium uarietas facit4 ,nam tres homines neque genere neque specie sed suis accidentibus distant2 nam uel si animo cuncta ab his accidentia separemus1 tamen locus cunctis diuersus est quem unum fingere nullo modo possumus2 duo enim corpora unum locum non obtinebunt1 qui est accidens4 ,atque ideo sunt numero plures1 quoniam accidentibus plures fiunt4 ,i4 ,there are many who claim as theirs the dignity of the ,christian religion2 but that form of faith is valid and only valid which1 both on account of the universal character of the rules and doctrines affirming its authority1 and because the worship in which they are expressed has spread throughout the world1 is called catholic or universal4 ,the belief of this religion concerning the ,unity of the ,trinity is as follows3 the ,father is ,god1 the ,son is ,god1 the ,holy ,spirit is ,god4 ,therefore ,father1 ,son1 and ,holy ,spirit are one ,god1 not three ,gods4 ,the principle of this union is absence of difference#aj3 difference cannot be avoided by those who add to or take from the ,unity1 as for instance the ,arians1 who1 by graduating the ,trinity according to merit1 break it up and convert it to ,plurality4 ,for the essence of plurality is otherness2 apart from otherness plurality is unintelligible4 ,in fact1 the difference between three or more things lies in genus or species or number4 ,difference is the necessary correlative of sameness4 ,sameness is predicated in three ways3 ,by genus2 e4g4 a man and a horse1 because of their common genus1 animal4 ,by species2 e4g4 ,cato and ,cicero1 because of their common species1 man4 ,by number2 e4g4 ,tully and ,cicero1 because they are numerically one4 ,similarly difference is expressed by genus1 species1 and number4 ,now numerical difference is caused by variety of accidents2 three men differ neither by genus nor species but by their accidents1 for if we mentally remove from them all other accidents1#aa still each one occupies a different place which cannot possibly be regarded as the same for each1 since two bodies cannot occupy the same place1 and place is an accident4 ,wherefore it is because men are plural by their accidents that they are plural in number4 #aj ,the terms differentia1 numerus1 species1 are used expertly1 as would be expected of the author of the ,in ,isag4 ,porph4 ,commenta4 ,see ,s4 ,brandt's edition of that work 7in the ,vienna ,corpus1 #aijf71 s4v4 differentia1 etc4 #aa ,this method of mental abstraction is employed more elaborately in ,tr4 iii4 7vide infra1 p4 #dd7 and in ,cons4 v4 pr4 #d1 where the notion of divine foreknowledge is abstracted in imagination4 ,,ii4 ,age igitur ingrediamur et unumquodque ut intellegi atque capi potest dispiciamus2 nam1 sicut optime dictum uidetur1 eruditi est hominis unum quodque ut ipsum est ita de eo fidem capere temptare4 ,nam cum tres sint speculatiuae partes1 naturalis1 in motu inabstracta ,greek3 anupexairetos 7considerat enim corporum formas cum materia1 quae a corporibus actu separari non possunt1 quae corpora in motu sunt ut cum terra deorsum ignis sursum fertur1 habetque motum forma materiae coniuncta71 mathematica1 sine motu inabstracta 7haec enim formas corporum speculatur sine materia ac per hoc sine motu1 quae formae cum in materia sint1 ab his separari non possunt71 theologica1 sine motu abstracta atque separabilis 7nam dei substantia et materia et motu caret71 in naturalibus igitur rationabiliter1 in mathematicis disciplinaliter1 in diuinis intellectualiter uersari oportebit neque diduci ad imaginationes1 sed potius ipsam inspicere formam quae uere forma neque imago est et quae esse ipsum est et ex qua esse est4 ,omne namque esse ex forma est4 ,statua enim non secundum aes quod est materia1 sed secundum formam qua in eo insignita est effigies animalis dicitur1 ipsumque aes non secundum terram quod est eius materia1 sed dicitur secundum aeris figuram4 ,terra quoque ipsa non secundum ,greek3 apoion hulaen dicitur1 sed secundum siccitatem grauitatemque quae sunt formae4 ,nihil igitur secundum materiam esse dicitur sed secundum propriam formam4 ,sed diuina substantia sine materia forma est atque ideo unum et est id quod est4 ,reliqua enim non sunt id quod sunt4 ,vnum quodque enim habet esse suum ex his ex quibus est1 id est ex partibus suis1 et est hoc atque hoc1 id est partes suae coniunctae1 sed non hoc uel hoc singulariter1 ut cum homo terrenus constet ex anima corporeque1 corpus et anima est1 non uel corpus uel anima in partem2 igitur non est id quod est4 ,quod uero non est ex hoc atque hoc1 sed tantum est hoc1 illud uere est id quod est2 et est pulcherrimum fortissimumque quia nullo nititur4 ,quocirca hoc uere unum in quo nullus numerus1 nullum in eo aliud praeterquam id quod est4 ,neque enim subiectum fieri potest2 forma enim est1 formae uero subiectae esse non possunt4 ,nam quod ceterae formae subiectae accidentibus sunt ut humanitas1 non ita accidentia suscipit eo quod ipsa est1 sed eo quod materia ei subiecta est2 dum enim materia subiecta humanitati suscipit quodlibet accidens1 ipsa hoc suscipere uidetur humanitas4 ,forma uero quae est sine materia non poterit esse subiectum nec uero inesse materiae1 neque enim esset forma sed imago4 ,ex his enim formis quae praeter materiam sunt1 istae formae uenerunt quae sunt in materia et corpus efficiunt4 ,nam ceteras quae in corporibus sunt abutimur formas uocantes1 dum imagines sint4 ,adsimulantur enim formis his quae non sunt in materia constitutae4 ,nulla igitur in eo diuersitas1 nulla ex diuersitate pluralitas1 nulla ex accidentibus multitudo atque idcirco nec numerus4 ,,ii4 ,we will now begin a careful consideration of each several point1 as far as they can be grasped and understood2 for it has been wisely said1#ab in my opinion1 that it is a scholar's duty to formulate his belief about anything according to its real nature4 ,speculative ,science may be divided into three kinds#ac3 ,physics1 ,mathematics1 and ,theology4 ,physics deals with motion and is not abstract or separable 7i4e4 ,greek3 anupexairetos72 for it is concerned with the forms of bodies together with their constituent matter1 which forms cannot be separated in reality from their bodies4#ad ,as the bodies are in motion--the earth1 for instance1 tending downwards1 and fire tending upwards1 form takes on the movement of the particular thing to which it is annexed4 ,mathematics does not deal with motion and is not abstract1 for it investigates forms of bodies apart from matter1 and therefore apart from movement1 which forms1 however1 being connected with matter cannot be really separated from bodies4 ,theology does not deal with motion and is abstract and separable1 for the ,divine ,substance is without either matter or motion4 ,in ,physics1 then1 we are bound to use scientific1 in ,mathematics1 systematical1 in ,theology1 intellectual concepts2 and in ,theology we will not let ourselves be diverted to play with imaginations1 but will simply apprehend that ,form which is pure form and no image1 which is very ,being and the source of ,being4 ,for everything owes its being to ,form4 ,thus a statue is not a statue on account of the brass which is its matter1 but on account of the form whereby the likeness of a living thing is impressed upon it3 the brass itself is not brass because of the earth which is its matter1 but because of its form4 ,likewise earth is not earth by reason of unqualified matter1#ae but by reason of dryness and weight1 which are forms4 ,so nothing is said to be because it has matter1 but because it has a distinctive form4 ,but the ,divine ,substance is ,form without matter1 and is therefore ,one1 and is its own essence4 ,but other things are not simply their own essences1 for each thing has its being from the things of which it is composed1 that is1 from its parts4 ,it is ,this and ,that1 i4e4 it is the totality of its parts in conjunction2 it is not ,this or ,that taken apart4 ,earthly man1 for instance1 since he consists of soul and body1 is soul and body1 not soul or body1 separately2 therefore he is not his own essence4 ,that on the other hand which does not consist of ,this and ,that1 but is only ,this1 is really its own essence1 and is altogether beautiful and stable because it is not grounded in anything4 ,wherefore that is truly ,one in which is no number1 in which nothing is present except its own essence4 ,nor can it become the substrate of anything1 for it is pure ,form1 and pure ,forms cannot be substrates4#af ,for if humanity1 like other forms1 is a substrate for accidents1 it does not receive accidents through the fact that it exists1 but through the fact that matter is subjected to it4 ,humanity appears indeed to appropriate the accident which in reality belongs to the matter underlying the conception ,humanity4 ,but ,form which is without matter cannot be a substrate1 and cannot have its essence in matter1 else it would not be form but a reflexion4 ,for from those forms which are outside matter come the forms which are in matter and produce bodies4 ,we misname the entities that reside in bodies when we call them forms2 they are mere images2 they only resemble those forms which are not incorporate in matter4 ,in ,him1 then1 is no difference1 no plurality arising out of difference1 no multiplicity arising out of accidents1 and accordingly no number4 #ab ,by ,cicero 7,tusc4 v4 #g4 #ai74 #ac ,cf4 the similar division of philosophy in ,isag4 ,porph4 ed4 ,brandt1 pp4 #g ff4 #ad ,sb4 though they may be separated in thought4 #ae ,greek3 ,apoios hulae ,greek3 to amorphon1 to aeides of ,aristotle4 ,cf4 ,greek3 oute gar hulae to eidos 7hae men apoios1 to de poiotaes tis7 oute ex hulaes 7,alexander ,aphrod4 ,de ,anima1 #ag4 #ag72 ,greek3 ei de touto1 apoios de hae hulae1 apoion an eiae soma 7id4 ,de anima libri mantissa1 #abd4 #g74 #af ,this is ,realism4 ,cf4 ,sed si rerum ueritatem atque integritatem perpendas1 non est dubium quin uerae sint4 ,nam cum res omnes quae uerae sunt sine his quinque 7i4e4 genus species differentia propria accidentia7 esse non possint1 has ipsas quinque res uere intellectas esse non dubites4 ,isag41 ,porph4 ed1 pr4 i4 7,m4 ,p4,l4 lxiv4 col4 #ai1 ,brandt1 pp4 #bf ff474 ,the two passages show that ,boethius is definitely committed to the ,realistic position1 although in his ,comment4 in ,porphyr4 a se translatum he holds the scales between ,plato and ,aristotle1 quorum diiudicare sententias aptum esse non duxi 7cp4 ,haurau1 ,hist4 de la philosophie scolastique1 i4 #abj74 ,as a fact in the ,comment4 in ,porph4 he merely postpones the question1 which in the ,de ,trin4 he settles4 ,boethius was ridiculed in the ,middle ,ages for his caution4 ,,iii4 ,deus uero a deo nullo differt1 ne uel accidentibus uel substantialibus differentiis in subiecto positis distent4 ,vbi uero nulla est differentia1 nulla est omnino pluralitas1 quare nec numerus2 igitur unitas tantum4 ,nam quod tertio repetitur deus1 cum pater ac filius et spiritus sanctus nuncupatur1 tres unitates non faciunt pluralitatem numeri in eo quod ipsae sunt1 si aduertamus ad res numerabiles ac non ad ipsum numerum4 ,illic enim unitatum repetitio numerum facit4 ,in eo autem numero qui in rebus numerabilibus constat1 repetitio unitatum atque pluralitas minime facit numerabilium rerum numerosam diuersitatem4 ,numerus enim duplex est1 unus quidem quo numeramus1 alter uero qui in rebus numerabilibus constat4 ,etenim unum res est2 unitas1 quo unum dicimus4 ,duo rursus in rebus sunt ut homines uel lapides2 dualitas nihil1 sed tantum dualitas qua duo homines uel duo lapides fiunt4 ,et in ceteris eodem modo4 ,ergo in numero quo numeramus repetitio unitatum facit pluralitatem2 in rerum uero numero non facit pluralitatem unitatum repetitio1 uel si de eodem dicam gladius unus mucro unus ensis unus4 ,potest enim unus tot uocabulis gladius agnosci2 haec enim unitatum iteratio potius est non numeratio1 uelut si ita dicamus ensis mucro gladius1 repetitio quaedam est eiusdem non numeratio diuersorum1 uelut si dicam sol sol sol1 non tres soles effecerim1 sed de uno totiens praedicauerim4 ,non igitur si de patre ac filio et spiritu sancto tertio praedicatur deus1 idcirco trina praedicatio numerum facit4 ,hoc enim illis ut dictum est imminet qui inter eos distantiam faciunt meritorum4 ,catholicis uero nihil in differentia constituentibus ipsamque formam ut est esse ponentibus neque aliud esse quam est ipsum quod est opinantibus recte repetitio de eodem quam enumeratio diuersi uidetur esse cum dicitur deus pater deus filius deus spiritus sanctus atque haec trinitas unus deus1 uelut ensis atque mucro unus gladius1 uelut sol sol sol unus sol4 ,sed hoc interim ad eam dictum sit significationem demonstrationemque qua ostenditur non omnem unitatum repetitionem numerum pluralitatemque perficere4 ,non uero ita dicitur pater ac filius et spiritus sanctus quasi multiuocum quiddam2 nam mucro et ensis et ipse est et idem1 pater uero ac filius et spiritus sanctus idem equidem est1 non uero ipse4 ,in qua re paulisper considerandum est4 ,requirentibus enim3 ,ipse est pater qui filius8 ,minime1 inquiunt4 ,rursus3 ,idem alter qui alter8 ,negatur4 ,non est igitur inter eos in re omni indifferentia2 quare subintrat numerus quem ex subiectorum diuersitate confici superius explanatum est4 ,de qua re breuite99r considerabimus1 si prius illud1 quem ad modum de deo unum quodque praedicatur1 praemiserimus4 ,,iii4 ,now ,god differs from ,god in no respect1 for there cannot be divine essences distinguished either by accidents or by substantial differences belonging to a substrate4 ,but where there is no difference1 there is no sort of plurality and accordingly no number2 here1 therefore1 is unity alone4 ,for whereas we say ,god thrice when we name the ,father1 ,son1 and ,holy ,spirit1 these three unities do not produce a plurality of number in their own essences1 if we think of what we count instead of what we count with4 ,for in the case of abstract number a repetition of single items does produce plurality2 but in the case of concrete number the repetition and plural use of single items does not by any means produce numerical difference in the objects counted4 ,there are as a fact two kinds of number4 ,there is the number with which we count 7abstract7 and the number inherent in the things counted 7concrete74 ,one is a thing-- the thing counted4 ,unity is that by which oneness is denoted4 ,again two belongs to the class of things as men or stones2 but not so duality2 duality is merely that whereby two men or two stones are denoted2 and so on4 ,therefore a repetition of unities#ag produces plurality when it is a question of abstract1 but not when it is a question of concrete things1 as1 for example1 if ,i say of one and the same thing1 one sword1 one brand1 one blade4#ah ,it is easy to see that each of these names denotes a sword2 ,i am not numbering unities but simply repeating one thing1 and in saying sword1 brand1 blade1 ,i reiterate the one thing and do not enumerate several different things any more than ,i produce three suns instead of merely mentioning one thing thrice when ,i say ,sun1 ,sun1 ,sun4 ,so then if ,god be predicated thrice of ,father1 ,son1 and ,holy ,spirit1 the threefold predication does not result in plural number4 ,the risk of that1 as has been said1 attends only on those who distinguish ,them according to merit4 ,but ,catholic ,christians1 allowing no difference of merit in ,god1 assuming ,him to be ,pure ,form and believing ,him to be nothing else than ,his own essence1 rightly regard the statement the ,father is ,god1 the ,son is ,god1 the ,holy ,spirit is ,god1 and this ,trinity is one ,god1 not as an enumeration of different things but as a reiteration of one and the same thing1 like the statement1 blade and brand are one sword or sun1 sun1 and sun are one sun4 ,let this be enough for the present to establish my meaning and to show that not every repetition of units produces number and plurality4 ,still in saying ,father1 ,son1 and ,holy ,spirit1 we are not using synonymous terms4 ,brand and blade are the same and identical1 but ,father1 ,son1 and ,holy ,spirit1 though the same1 are not identical4 ,this point deserves a moment's consideration4 ,when they ask ,is the ,father the same as the ,son8 ,catholics answer ,no4 ,is the ,one the same as the ,other8 ,the answer is in the negative4 ,there is not1 therefore1 complete indifference between ,them2 and so number does come in--number which we explained was the result of diversity of substrates4 ,we will briefly debate this point when we have done examining how particular predicates can be applied to ,god4 #ag e4g4 if ,i say one1 one1 one1 ,i enounce three unities4 #ah ,the same words are used to illustrate the same matter in the ,comment4 in ,arist4 ,greek3 peri hermaeneias1 #bnd ed4 7,meiser7 #ef4 #ab4 ,,iv4 ,decem omnino praedicamenta traduntur quae de rebus omnibus uniuersaliter praedicantur1 id est substantia1 qualitas1 quantitas1 ad aliquid1 ubi1 quando1 habere1 situm esse1 facere1 pati4 ,haec igitur talis sunt qualia subiecta permiserint2 nam pars eorum in reliquarum rerum praedicatione substantia est1 pa99rs in accidentium numero est4 ,at haec cum quis i99n diuinam uerterit praedicationem1 cuncta mutantu99r quae praedicari possunt4 ,ad aliquid uero omnino non potest praedicari1 nam substantia in illo non est uere substantia sed ultra substantiam2 item qualitas et cetera quae uenire queunt4 ,quorum ut amplior fiat intellectus exempla subdenda sunt4 ,nam cum dicimus deus1 substantiam quidem significare uidemur1 sed eam quae sit ultra substantiam2 cum uero iustus1 qualitatem quidem sed non accidentem1 sed eam quae sit substantia sed ultra substantiam4 ,neque enim aliud est quod est1 aliud est quod iustus est1 sed idem est esse deo quod iusto4 ,item cum dicitur magnus uel maximus1 quantitatem quidem significare uidemur1 sed eam quae sit ipsa substantia1 talis qualem esse diximus ultra substantiam2 idem est enim esse deo quod magno4 ,de forma enim eius superius monstratum est quoniam is sit forma et unum uere nec ulla pluralitas4 ,sed haec praedicamenta talia sunt1 ut in quo sint ipsum esse faciant quod dicitur1 diuise quidem in ceteris1 in deo uero coniuncte atque copulate hoc modo3 nam cum dicimus substantia 7ut homo uel deus71 ita dicitur quasi illud de quo praedicatur ipsum sit substantia1 ut substantia homo uel deus4 ,sed distat1 quoniam homo non integre ipsum homo est ac per hoc nec substantia2 quod enim est1 aliis debet quae non sunt homo4 ,deus uero hoc ipsum deus est2 nihil enim aliud est nisi quod est1 ac per hoc ipsum deus est4 ,rursus iustus1 quod est qualitas1 ita dicitur quasi ipse hoc sit de quo praedicatur1 id est si dicamus homo iustus uel deus iustus1 ipsum hominem uel deum iustos esse proponimus2 sed differt1 quod homo alter alter iustus1 deus uero idem ipsum est quod est iustum4 ,magnus etiam homo uel deus dicitur atque ita quasi ipse sit homo magnus uel deus magnus2 sed homo tantum magnus1 deus uero ipsum magnus exsistit4 ,reliqua uero neque de deo neque de ceteris praedicantur4 ,nam ubi uel de homine uel de deo praedicari potest1 de homine ut in foro1 de deo ut ubique1 sed ita ut non quasi ipsa sit res id quod praedicatur de qua dicitur4 ,non enim ita homo dicitur esse in foro quem ad modum esse albus uel longus nec quasi circumfusus et determinatus proprietate aliqua qua designari secundum se possit1 sed tantum quo sit illud aliis informatum rebus per hanc praedicationem ostenditur4 ,de deo uero non ita1 nam quod ubique est ita dici uidetur non quod in omni sit loco 7omnino enim in loco esse non potest7 sed quod omnis ei locus adsit ad eum capiendum1 cum ipse non suscipiatur in loco2 atque ideo nusquam in loco esse dicitur1 quoniam ubique est sed non in loco4 ,quando uero eodem praedicatur modo1 ut de homine heri uenit1 de deo semper est4 ,hic quoque non quasi esse aliquid dicitur illud ipsum de quo hesternus dicitur aduentus1 sed quid ei secundum tempus accesserit praedicatur4 ,quod uero de deo dicitur semper est1 unum quidem significat1 quasi omni praeterito fuerit1 omni quoquo modo sit praesenti est1 omni futuro erit4 ,quod de caelo et de ceteris inmortalibus corporibus secundum philosophos dici potest1 at de deo non ita4 ,semper enim est1 quoniam semper praesentis est in eo temporis tantumque inter nostrarum rerum praesens1 quod est nunc1 interest ac diuinarum1 quod nostrum nunc quasi currens tempus facit et sempiternitatem1 diuinum uero nunc permanens neque mouens sese atque consistens aeternitatem facit2 cui nomini si adicias semper1 facies eius quod est nunc iugem indefessumque ac per hoc perpetuum cursum quod est sempiternitas4 ,rursus habere uel facere eodem modo2 dicimus enim uestitus currit de homine1 de deo cuncta possidens regit4 ,rursus de eo nihil quod est esse de utrisque dictum est1 sed haec omnis praedicatio exterioribus datur omniaque haec quodam modo referuntur ad aliud4 ,cuius praedicationis differentiam sic facilius internoscimus3 qui homo est uel deus refertur ad substantiam qua est aliquid1 id est homo uel deus2 qui iustus est refertur ad qualitatem qua scilicet est aliquid1 id est iustus1 qui magnus ad quantitatem qua est aliquid1 id est magnus4 ,nam in ceteris praedicationibus nihil tale est4 ,qui enim dicit esse aliquem in foro uel ubique1 refert quidem ad praedicamentum quod est ubi1 sed non quo aliquid est uelut iustitia iustus4 ,item cum dico currit uel regit uel nunc est uel semper est1 refertur quidem uel ad facere uel ad tempus--si tamen interim diuinum illud semper tempus dici potest--sed non quo aliquo aliquid est uelut magnitudine magnum4 ,nam situm passionemque requiri in deo non oportet1 neque enim sunt4 ,iamne patet quae sit differentia praedicationum8 ,quod aliae quidem quasi rem monstrant aliae uero quasi circumstantias rei quodque illa quidem#ai ita praedicantur1 ut esse aliquid rem ostendant1 illa uero ut non esse1 sed potius extrinsecus aliquid quodam modo affigant4 ,illa igitur1 quae aliquid esse designant1 secundum rem praedicationes uocentur4 ,quae cum de rebus subiectis dicuntur1 uocantur accidentia secundum rem2 cum uero de deo qui subiectus non est1 secundum substantiam rei praedicatio nuncupatur4 #ai quidem vulg42 quae codd4 opt4 ,,iv4 ,there are in all ten categories which can be universally predicated of things1 namely1 ,substance1 ,quality1 ,quantity1 ,relation1 ,place1 ,time1 ,condition1 ,situation1 ,activity1 ,passivity4 ,their meaning is determined by the contingent subject2 for some of them denote substance in making predication of other things1 others belong to the class of accidents4 ,but when these categories are applied to ,god they change their meaning entirely4 ,relation1 for instance1 cannot be predicated at all of ,god2 for substance in ,him is not really substantial but supersubstantial4 ,so with quality and the other possible attributes1 of which we must add examples for the sake of clearness4 ,when we say ,god1 we seem to denote a substance2 but it is a substance that is supersubstantial4 ,when we say of ,him1 ,he is just1 we mention a quality1 not an accidental quality--rather a substantial and1 in fact1 a supersubstantial quality4#bj ,for ,god is not one thing because ,he is1 and another thing because ,he is just2 with ,him to be just and to be ,god are one and the same4 ,so when we say1 ,he is great or the greatest1 we seem to predicate quantity1 but it is a quantity similar to this substance which we have declared to be supersubstantial2 for with ,him to be great and to be ,god are all one4 ,again1 concerning ,his ,form1 we have already shown that ,he is ,form1 and truly ,one without ,plurality4 ,the categories we have mentioned are such that they give to the thing to which they are applied the character which they express2 in created things they express divided being1 in ,god1 conjoined and united being-- in the following manner4 ,when we name a substance1 as man or ,god1 it seems as though that of which the predication is made were substance itself1 as man or ,god is substance4 ,but there is a difference3 since a man is not simply and entirely man1 and in virtue of this he is not substance4 ,for what man is he owes to other things which are not man4 ,but ,god is simply and entirely ,god1 for ,he is nothing else than what ,he is1 and therefore is1 through simple existence1 ,god4 ,again we apply just1 a quality1 as though it were that of which it is predicated2 that is1 if we say a just man or just ,god1 we assert that man or ,god is just4 ,but there is a difference1 for man is one thing1 and a just man is another thing4 ,but ,god is justice itself4 ,so a man or ,god is said to be great1 and it would appear that man is substantially great or that ,god is substantially great4 ,but man is merely great2 ,god is greatness4 ,the remaining categories are not predicable of ,god nor yet of created things4#ba ,for place is predicated of man or of ,god--a man is in the market-place2 ,god is everywhere--but in neither case is the predicate identical with the object of predication4 ,to say ,a man is in the market is quite a different thing from saying he is white or long1 or1 so to speak1 encompassed and determined by some property which enables him to be described in terms of his substance2 this predicate of place simply declares how far his substance is given a particular setting amid other things4 ,it is otherwise1 of course1 with ,god4 ,he is everywhere does not mean that ,he is in every place1 for ,he cannot be in any place at all--but that every place is present to ,him for ,him to occupy1 although ,he ,himself can be received by no place1 and therefore ,he cannot anywhere be in a place1 since ,he is everywhere but in no place4 ,it is the same with the category of time1 as1 ,a man came yesterday2 ,god is ever4 ,here again the predicate of coming yesterday denotes not something substantial1 but something happening in terms of time4 ,but the expression ,god is ever denotes a single ,present1 summing up ,his continual presence in all the past1 in all the present--however that term be used--and in all the future4 ,philosophers say that ever may be applied to the life of the heavens and other immortal bodies4 ,but as applied to ,god it has a different meaning4 ,he is ever1 because ever is with ,him a term of present time1 and there is this great difference between now1 which is our present1 and the divine present4 ,our present connotes changing time and sempiternity2 ,god's present1 abiding1 unmoved1 and immoveable1 connotes eternity4 ,add semper to eternity and you get the constant1 incessant and thereby perpetual course of our present time1 that is to say1 sempiternity4#bb ,it is just the same with the categories of condition and activity4 ,for example1 we say ,a man runs1 clothed1 ,god rules1 possessing all things4 ,here again nothing substantial is asserted of either subject2 in fact all the categories we have hitherto named arise from what lies outside substance1 and all of them1 so to speak1 refer to something other than substance4 ,the difference between the categories is easily seen by an example4 ,thus1 the terms man and ,god refer to the substance in virtue of which the subject is--man or ,god4 ,the term just refers to the quality in virtue of which the subject is something1 viz4 just2 the term great to the quantity in virtue of which ,he is something1 viz4 great4 ,no other category save substance1 quality1 and quantity refer to the substance of the subject4 ,if ,i say of one he is in the market or everywhere1 ,i am applying the category of place1 which is not a category of the substance1 like just in virtue of justice4 ,so if ,i say1 he runs1 ,he rules1 he is now1 ,he is ever1 ,i make reference to activity or time--if indeed ,god's ever can be described as time--but not to a category of substance1 like great in virtue of greatness4 ,finally1 we must not look for the categories of situation and passivity in ,god1 for they simply are not to be found in ,him4 ,have ,i now made clear the difference between the categories8 ,some denote the reality of a thing2 others its accidental circumstances2 the former declare that a thing is something2 the latter say nothing about its being anything1 but simply attach to it1 so to speak1 something external4 ,those categories which describe a thing in terms of its substance may be called substantial categories2 when they apply to things as subjects they are called accidents4 ,in reference to ,god1 who is not a subject at all1 it is only possible to employ the category of substance4 #bj ,gilbert de la ,porre in his commentary on the ,de ,trin4 makes ,boethius's meaning clear4 ,quod igitur in illo substantiam nominamus1 non est subiectionis ratione quod dicitur1 sed ultra omnem quae accidentibus est subiecta substantiam est essentia1 absque omnibus quae possunt accidere solitaria omnino4 7,migne1 ,p4,l4 lxiv4 #abhc74 ,cf4 ,aug4 ,de ,trin4 vii4 #aj4 #ba i4e4 according to their substance4 #bb ,the doctrine is ,augustine's1 cf4 ,de ,ciu4 ,dei1 xi4 #f1 xii4 #af2 but ,boethius's use of sempiternitas1 as well as his word-building1 seem to be peculiar to himself4 ,claudianus ,mamertus1 speaking of applying the categories to ,god1 uses sempiternitas as ,boethius uses aeternitas4 ,cf4 ,de ,statu ,animae i4 #ai4 ,apuleius seems to use both terms interchangeably1 e4g4 ,asclep4 #bi-ca4 ,on ,boethius's distinction between time and eternity see ,cons4 v4 pr4 #f1 and ,rand1 i er dem ,b4 zugeschr4 ,trakt4 de fide1 pp4 #dbe ff1 and ,brandt in ,theol4 ,littzg41 #aijb1 p4 #adg4 ,v4 ,age nunc de relatiuis speculemur pro quibus omne quod dictum est sumpsimus ad disputationem2 maxime enim haec non uidentur secundum se facere praedicationem quae perspicue ex alieno aduentu constare perspiciuntur4 ,age enim1 quoniam dominus ac seruus relatiua sunt1 uideamus utrumne ita sit ut secundum se sit praedicatio an minime4 ,atqui si auferas seruum1 abstuleris et dominum2 at non etiam si auferas albedinem1 abstuleris quoque album1 sed interest1 quod albedo accidit albo1 qua sublata perit nimirum album4 ,at in domino1 si seruum auferas1 perit uocabulum quo dominus uocabatur2 sed non accidit seruus domino ut albedo albo1 sed potestas quaedam qua seruus coercetur4 ,quae quoniam sublato deperit seruo1 constat non eam per se domino accidere sed per seruorum quodam modo extrinsecus accessum4 ,non igitur dici potest praedicationem relatiuam quidquam rei de qua dicitur secundum se uel addere uel minuere uel mutare4 ,quae tota non in eo quod est esse consistit1 sed in eo quod est in comparatione aliquo modo se habere1 nec semper ad aliud sed aliquotiens ad idem4 ,age enim stet quisquam4 ,ei igitur si accedam dexter1 erit ille sinister ad me comparatus1 non quod ille ipse sinister sit1 sed quod ego dexter accesserim4 ,rursus ego sinister accedo1 item ille fit dexter1 non quod ita sit per se dexter uelut albus ac longus1 sed quod me accedente fit dexter atque id quod est a me et ex me est minime uero ex sese4 ,quare quae secundum rei alicuius in eo quod ipsa est proprietatem non faciunt praedicationem1 nihil alternare uel mutare queunt nullamque omnino uariare essentiam4 ,quocirca si pater ac filius ad aliquid dicuntur nihilque aliud ut dictum est differunt nisi sola relatione1 relatio uero non praedicatur ad id de quo praedicatur quasi ipsa sit et secundum rem de qua dicitur1 non faciet alteritatem rerum de qua dicitur1 sed1 si dici potest1 quo quidem modo id quod uix intellegi potuit interpretatum est1 personarum4 ,omnino enim magna regulae est ueritas in rebus incorporalibus distantias effici differentiis non locis4 ,neque accessisse dici potest aliquid deo1 ut pater fieret2 non enim coepit esse umquam pater eo quod substantialis quidem ei est productio filii1 relatiua uero praedicatio patris4 ,ac si meminimus omnium in prioribus de deo sententiarum1 ita cogitemus processisse quidem ex deo patre filium deum et ex utrisque spiritum sanctum2 hos1 quoniam incorporales sint1 minime locis distare4 ,quoniam uero pater deus et filius deus et spiritus sanctus deus1 deus uero nullas habet differentias quibus differat ab deo1 a nullo eorum differt4 ,differentiae uero ubi absunt1 abest pluralitas2 ubi abest pluralitas1 adest unitas4 ,nihil autem aliud gigni potuit ex deo nisi deus2 et in rebus numerabilibus repetitio unitatum non facit modis omnibus pluralitatem4 ,trium igitur idonee constituta est unitas4 ,v4 ,let us now consider the category of relation1 to which all the foregoing remarks have been preliminary2 for qualities which obviously arise from the association of another term do not appear to predicate anything concerning the substance of a subject4 ,for instance1 master and slave#bc are relative terms2 let us see whether either of them are predicates of substance4 ,if you suppress the term slave1#bd you simultaneously suppress the term master4 ,on the other hand1 though you suppress the term whiteness1 you do not suppress some white thing1#be though1 of course1 if the particular whiteness inhere as an accident in the thing1 the thing disappears as soon as you suppress the accidental quality whiteness4 ,but in the case of master1 if you suppress the term slave1 the term master disappears4 ,but slave is not an accidental quality of master1 as whiteness is of a white thing2 it denotes the power which the master has over the slave4 ,now since the power goes when the slave is removed1 it is plain that power is no accident to the substance of master1 but is an adventitious augmentation arising from the possession of slaves4 ,it cannot therefore be affirmed that a category of relation increases1 decreases1 or alters in any way the substance of the thing to which it is applied4 ,the category of relation1 then1 has nothing to do with the essence of the subject2 it simply denotes a condition of relativity1 and that not necessarily to something else1 but sometimes to the subject itself4 ,for suppose a man standing4 ,if ,i go up to him on my right and stand beside him1 he will be left1 in relation to me1 not because he is left in himself1 but because ,i have come up to him on my right4 ,again1 if ,i come up to him on my left1 he becomes right in relation to me1 not because he is right in himself1 as he may be white or long1 but because he is right in virtue of my approach4 ,what he is depends entirely on me1 and not in the least on the essence of his being4 ,accordingly those predicates which do not denote the essential nature of a thing cannot alter1 change1 or disturb its nature in any way4 ,wherefore if ,father and ,son are predicates of relation1 and1 as we have said1 have no other difference but that of relation1 and if relation is not asserted of its subject as though it were the subject itself and its substantial quality1 it will effect no real difference in its subject1 but1 in a phrase which aims at interpreting what we can hardly understand1 a difference of persons4 ,for it is a canon of absolute truth that distinctions in incorporeal things are established by differences and not by spatial separation4 ,it cannot be said that ,god became ,father by the addition to ,his substance of some accident2 for he never began to be ,father1 since the begetting of the ,son belongs to ,his very substance2 however1 the predicate father1 as such1 is relative4 ,and if we bear in mind all the propositions made concerning ,god in the previous discussion1 we shall admit that ,god the ,son proceeded from ,god the ,father1 and the ,holy ,ghost from both1 and that ,they cannot possibly be spatially different1 since ,they are incorporeal4 ,but since the ,father is ,god1 the ,son is ,god1 and the ,holy ,spirit is ,god1 and since there are in ,god no points of difference distinguishing ,him from ,god1 ,he differs from none of the ,others4 ,but where there are no differences there is no plurality2 where is no plurality there is ,unity4 ,again1 nothing but ,god can be begotten of ,god1 and lastly1 in concrete enumerations the repetition of units does not produce plurality4 ,thus the ,unity of the ,three is suitably established4 #bc ,dominus and seruus are similarly used as illustration1 ,in ,cat4 7,migne1 ,p4,l4 lxiv4 #bag74 #bd i4e4 which is external to the master4 #be i4e4 which is external to the whitened thing4 ,,vi4 ,sed quoniam nulla relatio ad se ipsum referri potest1 idcirco quod ea secundum se ipsum est praedicatio quae relatione caret1 facta quidem est trinitatis numerositas in eo quod est praedicatio relationis1 seruata uero unitas in eo quod est indifferentia uel substantiae uel operationis uel omnino eius quae secundum se dicitur praedicationis4 ,ita igitur substantia continet unitatem1 relatio multiplicat trinitatem2 atque ideo sola singillatim proferuntur atque separatim quae relationis sunt4 ,nam idem pater qui filius non est nec idem uterque qui spiritus sanctus4 ,idem tamen deus est pater et filius et spiritus sanctus1 idem iustus idem bonus idem magnus idem omnia quae secundum se poterunt praedicari4 ,sane sciendum est non semper talem esse relatiuam praedicationem1 ut semper ad differens praedicetur1 ut est seruus ad dominum2 differunt enim4 ,nam omne aequale aequali aequale est et simile simili simile est et idem ei quod est idem idem est2 et similis est relatio in trinitate patris ad filium et utriusque ad spiritum sanctum ut eius quod est idem ad id quod est idem4 ,quod si id in cunctis aliis rebus non potest inueniri1 facit hoc cognata caducis rebus alteritas4 ,nos uero nulla imaginatione diduci sed simplici intellectu erigi et ut quidque intellegi potest ita aggredi etiam intellectu oportet4 ,sed de proposita quaestione satis dictum est4 ,nunc uestri normam iudicii exspectat subtilitas quaestionis2 quae utrum recte decursa sit an minime1 uestrae statuet pronuntiationis auctoritas4 ,quod si sententiae fidei fundamentis sponte firmissimae opitulante gratia diuina idonea argumentorum adiumenta praestitimus1 illuc perfecti operis laetitia remeabit unde uenit effectus4 ,quod si ultra se humanitas nequiuit ascendere1 quantum inbecillitas subtrahit uota supplebunt4 ,,vi4 ,but since no relation can be affirmed of one subject alone1 since a predication referring to one substance is a predication without relation1 the manifoldness of the ,trinity is secured through the category of relation1 and the ,unity is maintained through the fact that there is no difference of substance1 or operation1 or generally of any substantial predicate4 ,so then1 the category of substance preserves the ,unity1 that of relation brings about the ,trinity4 ,hence only terms belonging to relation may be applied singly to ,each4 ,for the ,father is not the same as the ,son1 nor is either of ,them the same as the ,holy ,spirit4 ,yet ,father1 ,son1 and ,holy ,spirit are each the same ,god1 the same in justice1 in goodness1 in greatness1 and in everything that can be predicated of substance4 ,one must not forget that predicates of relativity do not always involve relation to something other than the subject1 as slave involves master1 where the two terms are different4 ,for equals are equal1 like are like1 identicals are identical1 each with other1 and the relation of ,father to ,son1 and of both to ,holy ,spirit is a relation of identicals4 ,a relation of this kind is not to be found in created things1 but that is because of the difference which we know attaches to transient objects4 ,we must not in speaking of ,god let imagination lead us astray2 we must let the ,faculty of pure ,knowledge lift us up and teach us to know all things as far as they may be known4#bf ,i have now finished the investigation which ,i proposed4 ,the exactness of my reasoning awaits the standard of your judgment2 your authority will pronounce whether ,i have seen a straight path to the goal4 ,if1 ,god helping me1 ,i have furnished some support in argument to an article which stands by itself on the firm foundation of ,faith1 ,i shall render joyous praise for the finished work to ,him from whom the invitation comes4 ,but if human nature has failed to reach beyond its limits1 whatever is lost through my infirmity must be made good by my intention4 #bf ,cf4 ,cons4 v4 pr4 #d and #e1 especially in pr4 #e the passage quare in illius summae intellegentiae acumen si possumus erigamur4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,ad ,,iohannem ,,diaconvm ,,vtrvm ,,pater ,,et ,,filivs ,,et ,,spiritvs ,,sanctvs ,,de ,,divinitate ,,svbstantialiter ,,praedicentvr ,quaero an pater et filius ac spiritus sanctus de diuinitate substantialiter praedicentur an alio quolibet modo2 uiamque indaginis hinc arbitror esse sumendam1 unde rerum omnium manifestum constat exordium1 id est ab ipsis catholicae fidei fundamentis4 ,si igitur interrogem1 an qui dicitur pater substantia sit1 respondetur esse substantia4 ,quod si quaeram1 an filius substantia sit1 idem dicitur4 ,spiritum quoque sanctum substantiam esse nemo dubitauerit4 ,sed cum rursus colligo patrem filium spiritum sanctum1 non plures sed una occurrit esse substantia4 ,vna igitur substantia trium nec separari ullo modo aut disiungi potest nec uelut partibus in unum coniuncta est1 sed est una simpliciter4 ,quaecumque igitur de diuina substantia praedicantur1 ea tribus oportet esse communia2 idque signi erit quae sint quae de diuinitatis substantia praedicentur1 quod quaecumque hoc modo dicuntur1 de singulis in unum collectis tribus singulariter praedicabuntur4 ,hoc modo si dicimus3 ,pater deus est1 filius deus est1 spiritus sanctus deus est1 pater filius ac spiritus sanctus unus deus4 ,si igitur eorum una deitas una substantia est1 licet dei nomen de diuinitate substantialiter praedicari4 ,ita pater ueritas est1 filius ueritas est1 spiritus sanctus ueritas est2 pater filius et spiritus sanctus non tres ueritates sed una ueritas est4 ,si igitur una in his substantia una est ueritas1 necesse est ueritatem substantialiter praedicari4 ,de bonitate de incommutabilitate de iustitia de omnipotentia ac de ceteris omnibus quae tam de singulis quam de omnibus singulariter praedicamus manifestum est substantialiter dici4 ,vnde apparet ea quae cum in singulis separatim dici conuenit nec tamen in omnibus dici queunt1 non substantialiter praedicari sed alio modo2 qui uero iste sit1 posterius quaeram4 ,nam qui pater est1 hoc uocabulum non transmittit ad filium neque ad spiritum sanctum4 ,quo fit ut non sit substantiale nomen hoc inditum2 nam si substantiale esset1 ut deus ut ueritas ut iustitia ut ipsa quoque substantia1 de ceteris diceretur4 ,item filius solus hoc recipit nomen neque cum aliis iungit sicut in deo1 sicut in ueritate1 sicut in ceteris quae superius dixi4 ,spiritus quoque non est idem qui pater ac filius4 ,ex his igitur intellegimus patrem ac filium ac spiritum sanctum non de ipsa diuinitate substantialiter dici sed alio quodam modo2 si enim substantialiter praedicaretur1 et de singulis et de omnibus singulariter diceretur4 ,haec uero ad aliquid dici manifestum est2 nam et pater alicuius pater est et filius alicuius filius est1 spiritus alicuius spiritus4 ,quo fit1 ut ne trinitas quidem substantialiter de deo praedicetur2 non enim pater trinitas 7qui enim pater est1 filius ac spiritus sanctus non est7 nec trinitas filius nec trinitas spiritus sanctus secundum eundem modum1 sed trinitas quidem in personarum pluralitate consistit1 unitas uero in substantiae simplicitate4 ,quod si personae diuisae sunt1 substantia uero indiuisa sit1 necesse est quod uocabulum ex personis originem capit id ad substantiam non pertinere2 at trinitatem personarum diuersitas fecit1 trinitas igitur non pertinet ad substantiam4 ,quo fit ut neque pater neque filius neque spiritus sanctus neque trinitas de deo substantialiter praedicetur1 sed ut dictum est ad aliquid4 ,deus uero ueritas iustitia bonitas omnipotentia substantia inmutabilitas uirtus sapientia et quicquid huiusmodi excogitari potest substantialiter de diuinitate dicuntur4 ,haec si se recte et ex fide habent1 ut me instruas peto2 aut si aliqua re forte diuersus es1 diligentius intuere quae dicta sunt et fidem si poterit rationemque coniunge4 ,,anicius ,,manlius ,,severinus ,,boethius ,,most ,,honourable1 ,,of ,,the ,,illustrious ,,order ,,of ,,ex-,,consuls1 ,,patrician ,,to ,,john ,,the ,,deacon ,,whether ,,father1 ,,son1 ,,and ,,holy ,,spirit ,,may ,,be ,,substantially ,,predicated ,,of ,,the ,,divinity ,the question before us is whether ,father1 ,son1 and ,holy ,spirit may be predicated of the ,divinity substantially or otherwise4 ,and ,i think that the method of our inquiry must be borrowed from what is admittedly the surest source of all truth1 namely1 the fundamental doctrines of the catholic faith4 ,if1 then1 ,i ask whether ,he who is called ,father is a substance1 the answer will be yes4 ,if ,i ask whether the ,son is a substance1 the reply will be the same4 ,so1 too1 no one will hesitate to affirm that the ,holy ,spirit is also a substance4 ,but when1 on the other hand1 ,i take together all three1 ,father1 ,son1 and ,holy ,spirit1 the result is not three substances but one substance4 ,the one substance of the ,three1 then1 cannot be separated or divided1 nor is it made up of various parts1 combined into one3 it is simply one4 ,everything1 therefore1 that is affirmed of the divine substance must be common to the ,three1 and we can recognize what predicates may be affirmed of the substance of the godhead by this sign1 that all those which are affirmed of it may also be affirmed severally of each of the ,three combined into one4 ,for instance if we say the ,father is ,god1 the ,son is ,god1 and the ,holy ,spirit is ,god1 then ,father1 ,son1 and ,holy ,spirit are one ,god4 ,if then their one godhead is one substance1 the name of ,god may with right be predicated substantially of the ,divinity4 ,similarly the ,father is truth1 the ,son is truth1 and the ,holy ,spirit is truth2 ,father1 ,son1 and ,holy ,spirit are not three truths1 but one truth4 ,if1 then1 they are one substance and one truth1 truth must of necessity be a substantial predicate4 ,so ,goodness1 ,immutability1 ,justice1 ,omnipotence and all the other predicates which we apply to the ,persons singly and collectively are plainly substantial predicates4 ,hence it appears that what may be predicated of each single ,one but not of all ,three is not a substantial predicate1 but of another kind--of what kind ,i will examine presently4 ,for ,he who is ,father does not transmit this name to the ,son nor to the ,holy ,spirit4 ,hence it follows that this name is not attached to ,him as something substantial2 for if it were a substantial predicate1 as ,god1 truth1 justice1 or substance itself1 it would be affirmed of the other ,persons4 ,similarly the ,son alone receives this name2 nor does ,he associate it with the other ,persons1 as in the case of the titles ,god1 truth1 and the other predicates which ,i have already mentioned4 ,the ,spirit too is not the same as the ,father and the ,son4 ,hence we gather that ,father1 ,son1 and ,holy ,spirit are not predicated of the ,divinity in a substantial manner1 but otherwise4#bg ,for if each term were predicated substantially it would be affirmed of the three ,persons both separately and collectively4 ,it is evident that these terms are relative1 for the ,father is some one's ,father1 the ,son is some one's ,son1 the ,spirit is some one's ,spirit4 ,hence not even ,trinity may be substantially#bh predicated of ,god2 for the ,father is not ,trinity--since ,he who is ,father is not ,son and ,holy ,spirit--nor yet1 by parity of reasoning1 is the ,son ,trinity nor the ,holy ,spirit ,trinity1 but the ,trinity consists in diversity of ,persons1 the ,unity in simplicity of substance4 ,now if the ,persons are separate1 while the ,substance is undivided1 it must needs be that that term which is derived from ,persons does not belong to ,substance4 ,but the ,trinity is effected by diversity of ,persons1 wherefore ,trinity does not belong to ,substance4 ,hence neither ,father1 nor ,son1 nor ,holy ,spirit1 nor ,trinity can be substantially predicated of ,god1 but only relatively1 as we have said4 ,but ,god1 ,truth1 ,justice1 ,goodness1 ,omnipotence1 ,substance1 ,immutability1 ,virtue1 ,wisdom and all other conceivable predicates of the kind are applicable substantially to divinity4 ,if ,i am right and speak in accordance with the ,faith1 ,i pray you confirm me4 ,but if you are in any point of another opinion1 examine carefully what ,i have said1 and if possible1 reconcile faith and reason4#bi #bg i4e4 personaliter 7,ioh4 ,scottus ad loc474 #bh i4e4 sed personaliter 7,ioh4 ,scottus ad loc474 #bi ,vide supra1 ,introduction1 p4 xii4 ,,item ,,eivsdem ,,ad ,,evndem ,,qvomodo ,,svbstantiae ,,in ,,eo ,,qvod ,,sint ,,bonae ,,sint ,,cvm ,,non ,,sint ,,svbstantialia ,,bona ,postulas1 ut ex ,hebdomadibus nostris eius quaestionis obscuritatem quae continet modum quo substantiae in eo quod sint bonae sint1 cum non sint substantialia bona1 digeram et paulo euidentius monstrem2 idque eo dicis esse faciendum1 quod non sit omnibus notum iter huiusmodi scriptionum4 ,tuus uero testis ipse sum quam haec uiuaciter fueris ante complexus4 ,hebdomadas uero ego mihi ipse commentor potiusque ad memoriam meam speculata conseruo quam cuiquam participo quorum lasciuia ac petulantia nihil a ioco risuque patitur esse seiunctum4#cj ,prohinc tu ne sis obscuritatibus breuitatis aduersus1 quae cum sint arcani fida custodia tum id habent commodi1 quod cum his solis qui digni sunt conloquuntur4 ,vt igitur in mathematica fieri solet ceterisque etiam disciplinis1 praeposui terminos regulasque quibus cuncta quae sequuntur efficiam4 ,i4 ,communis animi conceptio est enuntiatio quam quisque probat auditam4 ,harum duplex modus est4 ,nam una ita communis est1 ut omnium sit hominum1 ueluti si hanc proponas3 ,si duobus aequalibus aequalia auferas1 quae relinquantur aequalia esse1 nullus id intellegens neget4 ,alia uero est doctorum tantum1 quae tamen ex talibus communis animi conceptionibus uenit1 ut est3 ,quae incorporalia sunt1 in loco non esse1 et cetera2 quae non uulgus sed docti comprobant4 ,,ii4 ,diuersum est esse et id quod est2 ipsum enim esse nondum est1 at uero quod est accepta essendi forma est atque consistit4 ,,iii4 ,quod est participare aliquo potest1 sed ipsum esse nullo modo aliquo participat4 ,fit enim participatio cum aliquid iam est2 est autem aliquid1 cum esse susceperit4 ,,iv4 ,id quod est habere aliquid praeterquam quod ipsum est potest2 ipsum uero esse nihil aliud praeter se habet admixtum4 ,v4 ,diuersum est tantum esse aliquid et esse aliquid in eo quod est2 illic enim accidens hic substantia significatur4 ,,vi4 ,omne quod est#ca participat eo quod est esse ut sit2 alio uero participat ut aliquid sit4 ,ac per hoc id quod est participat eo quod est esse ut sit2 est uero ut participet alio quolibet4 ,,vii4 ,omne simplex esse suum et id quod est unum habet4 ,,viii4 ,omni composito aliud est esse1 aliud ipsum est4 ,,ix4 ,omnis diuersitas discors1 similitudo uero appetenda est2 et quod appetit aliud1 tale ipsum esse naturaliter ostenditur quale est illud hoc ipsum quod appetit4 ,sufficiunt igitur quae praemisimus2 a prudente uero rationis interprete suis unumquodque aptabitur argumentis4 ,quaestio uero huiusmodi est4 ,ea quae sunt bona sunt2 tenet enim communis sententia doctorum omne quod est ad bonum tendere1 omne autem tendit ad simile4 ,quae igitur ad bonum tendunt bona ipsa sunt4 ,sed quemadmodum bona sint1 inquirendum est1 utrumne participatione an substantia8 ,si participatione1 per se ipsa nullo modo bona sunt2 nam quod participatione album est1 per se in eo quod ipsum est album non est4 ,et de ceteris qualitatibus eodem modo4 ,si igitur participatione sunt bona1 ipsa per se nullo modo bona sunt3 non igitur ad bonum tendunt4 ,sed concessum est4 ,non igitur participatione sunt bona sed substantia4 ,quorum uero substantia bona est1 id quod sunt bona sunt2 id quod sunt autem habent ex eo quod est esse4 ,esse igitur ipsorum bonum est2 omnium igitur rerum ipsum esse bonum est4 ,sed si esse bonum est1 ea quae sunt in eo quod sunt bona sunt idemque illis est esse quod boni esse2 substantialia igitur bona sunt1 quoniam non participant bonitatem4 ,quod si ipsum esse in eis bonum est1 non est dubium quin substantialia cum sint bona1 primo sint bono similia ac per hoc hoc ipsum bonum erunt2 nihil enim illi praeter se ipsum simile est4 ,ex quo fit ut omnia quae sunt deus sint1 quod dictu nefas est4 ,non sunt igitur substantialia bona ac per hoc non in his est esse bonum2 non sunt igitur in eo quod sunt bona4 ,sed nec participant bonitatem2 nullo enim modo ad bonum tenderent4 ,nullo modo igitur sunt bona4 ,huic quaestioni talis poterit adhiberi solutio4 ,multa sunt quae cum separari actu non possunt1 animo tamen et cogitatione separantur2 ut cum triangulum uel cetera a subiecta materia nullus actu separat1 mente tamen segregans ipsum triangulum proprietatemque eius praeter materiam speculatur4 ,amoueamus igitur primi boni praesentiam paulisper ex animo1 quod esse quidem constat idque ex omnium doctorum indoctorumque sententia barbararumque gentium religionibus cognosci potest4 ,hoc igitur paulisper amoto ponamus omnia esse quae sunt bona atque ea consideremus quemadmodum bona esse possent1 si a primo bono minime defluxissent4 ,hinc intueor aliud in eis esse quod bona sunt1 aliud quod sunt4 ,ponatur enim una eademque substantia bona esse alba1 grauis1 rotunda4 ,tunc aliud esset ipsa illa substantia1 aliud eius rotunditas1 aliud color1 aliud bonitas2 nam si haec singula idem essent quod ipsa substantia1 idem esset grauitas quod color1 quod bonum et bonum quod grauitas--quod fieri natura non sinit4 ,aliud igitur tunc in eis esset esse1 aliud aliquid esse1 ac tunc bona quidem essent1 esse tamen ipsum minime haberent bonum4 ,igitur si ullo modo essent1 non a bono ac bona essent ac non idem essent quod bona1 sed eis aliud esset esse aliud bonis esse4 ,quod si nihil omnino aliud essent nisi bona neque grauia neque colorata neque spatii dimensione distenta nec ulla in eis qualitas esset1 nisi tantum bona essent1 tunc non res sed rerum uideretur esse principium nec potius uiderentur1 sed uideretur2 unum enim solumque est huiusmodi1 quod tantum bonum aliudque nihil sit4 ,quae quoniam non sunt simplicia1 nec esse omnino poterant1 nisi ea id quod solum bonum est esse uoluisset4 ,idcirco quoniam esse eorum a boni uoluntate defluxit1 bona esse dicuntur4 ,primum enim bonum1 quoniam est1 in eo quod est bonum est2 secundum uero bonum1 quoniam ex eo fluxit cuius ipsum esse bonum est1 ipsum quoque bonum est4 ,sed ipsum esse omnium rerum ex eo fluxit quod est primum bonum et quod bonum tale est ut recte dicatur in eo quod est esse bonum4 ,ipsum igitur eorum esse bonum est2 tunc enim in eo4 ,qua in re soluta quaestio est4 ,idcirco enim licet in eo quod sint bona sint1 non sunt tamen similia primo bono1 quoniam non quoquo modo sint res ipsum esse earum bonum est1 sed quoniam non potest esse ipsum esse rerum1 nisi a primo esse defluxerit1 id est bono2 idcirco ipsum esse bonum est nec est simile ei a quo est4 ,illud enim quoquo modo sit bonum est in eo quod est2 non enim aliud est praeterquam bonum4 ,hoc autem nisi ab illo esset1 bonum fortasse esse posset1 sed bonum in eo quod est esse non posset4 ,tunc enim participaret forsitan bono2 ipsum uero esse quod non haberent a bono1 bonum habere non possent4 ,igitur sublato ab his bono primo mente et cogitatione1 ista licet essent bona1 tamen in eo quod essent bona esse non possent1 et quoniam actu non potuere exsistere1 nisi illud ea quod uere bonum est produxisset1 idcirco et esse eorum bonum est et non est simile substantiali bono id quod ab eo fluxit2 et nisi ab eo fluxissent1 licet essent bona1 tamen in eo quod sunt bona esse non possent1 quoniam et praeter bonum et non ex bono essent1 cum illud ipsum bonum primum est et ipsum esse sit et ipsum bonum et ipsum esse bonum4 ,at non etiam alba in eo quod sunt alba esse oportebit ea quae alba sunt1 quoniam ex uoluntate dei fluxerunt ut essent1 alba minime4 ,aliud est enim esse1 aliud albis esse2 hoc ideo1 quoniam qui ea ut essent effecit bonus quidem est1 minime uero albus4 ,voluntatem igitur boni comitatum est ut essent bona in eo quod sunt2 uoluntatem uero non albi non est comitata talis eius quod est proprietas ut esset album in eo quod est2 neque enim ex albi uoluntate defluxerunt4 ,itaque quia uoluit esse ea alba qui erat non albus1 sunt alba tantum2 quia uero uoluit ea esse bona qui erat bonus1 sunt bona in eo quod sunt4 ,secundum hanc igitur rationem cuncta oportet esse iusta1 quoniam ipse iustus est qui ea esse uoluit8 ,ne hoc quidem4 ,nam bonum esse essentiam1 iustum uero esse actum respicit4 ,idem autem est in eo esse quod agere2 idem igitur bonum esse quod iustum4 ,nobis uero non est idem esse quod agere2 non enim simplices sumus4 ,non est igitur nobis idem bonis esse quod iustis1 sed idem nobis est esse omnibus in eo quod sumus4 ,bona igitur omnia sunt1 non etiam iusta4 ,amplius bonum quidem generale est1 iustum uero speciale nec species descendit in omnia4 ,idcirco alia quidem iusta alia aliud omnia bona4 #cj seiunct4 ,rand2 coniunct4 codd4 opt42 disiunct4 vulg4 ,vallinus4 #ca est codd4 inferiores2 om4 codd4 opt4 ,,from ,,the ,,same ,,to ,,the ,,same ,,how ,,substances ,,can ,,be ,,good ,,in ,,virtue ,,of ,,their ,,existence ,,without ,,being ,,absolute ,,goods ,you ask me to state and explain somewhat more clearly that obscure question in my ,hebdomads#cb concerning the manner in which substances can be good in virtue of existence without being absolute goods4#cc ,you urge that this demonstration is necessary because the method of this kind of treatise is not clear to all4 ,i can bear witness with what eagerness you have already attacked the subject4 ,but ,i confess ,i like to expound my ,hebdomads to myself1 and would rather bury my speculations in my own memory than share them with any of those pert and frivolous persons who will not tolerate an argument unless it is made amusing4 ,wherefore do not you take objection to the obscurity that waits on brevity2 for obscurity is the sure treasure-house of secret doctrine and has the further advantage that it speaks a language understood only of those who deserve to understand4 ,i have therefore followed the example of the mathematical#cd and cognate sciences and laid down bounds and rules according to which ,i shall develop all that follows4 ,i4 ,a common conception is a statement generally accepted as soon as it is made4 ,of these there are two kinds4 ,one is universally intelligible2 as1 for instance1 if equals be taken from equals the remainders are equal4 ,nobody who grasps that proposition will deny it4 ,the other kind is intelligible only to the learned1 but it is derived from the same class of common conceptions2 as ,incorporeals cannot occupy space1 and the like4 ,this is obvious to the learned but not to the common herd4 ,,ii4 ,being and a concrete thing#ce are different4 ,simple ,being awaits manifestation1 but a thing is and exists#cf as soon as it has received the form which gives it ,being4 ,,iii4 ,a concrete thing can participate in something else2 but absolute ,being can in no wise participate in anything4 ,for participation is effected when a thing already is2 but it is something after it has acquired ,being4 ,,iv4 ,that which exists can possess something besides itself4 ,but absolute ,being has no admixture of aught besides ,itself4 ,v4 ,merely to be something and to be something absolutely are different2 the former implies accidents1 the latter connotes a substance4 ,,vi4 ,everything that is participates in absolute ,being#cg through the fact that it exists4 ,in order to be something it participates in something else4 ,hence that which exists participates in absolute ,being through the fact that it exists1 but it exists in order to participate in something else4 ,,vii4 ,every simple thing possesses as a unity its absolute and its particular ,being4 ,,viii4 ,in every composite thing absolute and individual ,being are not one and the same4 ,,ix4 ,diversity repels2 likeness attracts4 ,that which seeks something outside itself is demonstrably of the same nature as that which it seeks4 ,these preliminaries are enough then for our purpose4 ,the intelligent interpreter of the discussion will supply the arguments appropriate to each point4 ,now the problem is this4 ,things which are1 are good4 ,for all the learned are agreed that every existing thing tends to good and everything tends to its like4 ,therefore things which tend to good are good4 ,we must1 however1 inquire how they are good--by participation or by substance4 ,if by participation1 they are in no wise good in themselves2 for a thing which is white by participation in whiteness is not white in itself by virtue of absolute ,being4 ,so with all other qualities4 ,if then they are good by participation1 they are not good in themselves2 therefore they do not tend to good4 ,but we have agreed that they do4 ,therefore they are good not by participation but by substance4 ,but those things whose substance is good are substantially good4 ,but they owe their actual ,being to absolute ,being4 ,their absolute ,being therefore is good2 therefore the absolute ,being of all things is good4 ,but if their ,being is good1 things which exist are good through the fact that they exist and their absolute ,being is the same as that of the ,good4 ,therefore they are substantial goods1 since they do not merely participate in goodness4 ,but if their absolute ,being is good1 there is no doubt but that1 since they are substantial goods1 they are like the ,first ,good and therefore they will have to be that ,good4 ,for nothing is like ,it save ,itself4 ,hence all things that are1 are ,god--an impious assertion4 ,wherefore things are not substantial goods1 and so the essence of the ,good does not reside in them4 ,therefore they are not good through the fact that they exist4 ,but neither do they receive good by participation1 for they would in no wise tend to good4 ,therefore they are in no wise good4#ch ,this problem admits of the following solution4#ci ,there are many things which can be separated by a mental process1 though they cannot be separated in fact4 ,no one1 for instance1 can actually separate a triangle or other mathematical figure from the underlying matter2 but mentally one can consider a triangle and its properties apart from matter4 ,let us1 therefore1 remove from our minds for a moment the presence of the ,prime ,good1 whose ,being is admitted by the universal consensus of learned and unlearned opinion and can be deduced from the religious beliefs of savage races4 ,the ,prime ,good having been thus for a moment put aside1 let us postulate as good all things that are1 and let us consider how they could possibly be good if they did not derive from the ,prime ,good4 ,this process leads me to perceive that their ,goodness and their existence are two different things4 ,for let me suppose that one and the same substance is good1 white1 heavy1 and round4 ,then it must be admitted that its substance1 roundness1 colour1 and goodness are all different things4 ,for if each of these qualities were the same as its substance1 weight would be the same thing as colour or goodness1 and goodness would be the same as colour2 which is contrary to nature4 ,their ,being then in that case would be one thing1 their quality another1 and they would be good1 but they would not have their absolute ,being good4 ,therefore if they really existed at all1 they would not be from good nor good1 they would not be the same as good1 but ,being and ,goodness would be for them two different things4 ,but if they were nothing else but good substances1 and were neither heavy1 nor coloured1 and possessed neither spatial dimension nor quality1 beyond that of goodness1 they 7or rather it7 would seem to be not things but the principle of things4 ,for there is one thing alone that is by nature good to the exclusion of every other quality4 ,but since they are not simple1 they could not even exist at all unless that which is the one sole ,good willed them to be4 ,they are called good simply because their ,being is derived from the ,will of the ,good4 ,for the ,prime ,good is essentially good in virtue of ,being2 the secondary good is in its turn good because it derives from the good whose absolute ,being is good4 ,but the absolute ,being of all things derives from the ,prime ,good which is such that of ,it ,being and ,goodness are rightly predicated as identical4 ,their absolute ,being therefore is good2 for thereby it resides in ,him4 ,thereby the problem is solved4 ,for though things be good through the fact that they exist1 they are not like the ,prime ,good1 for the simple reason that their absolute ,being is not good under all circumstances1 but that things can have no absolute ,being unless it derive from the ,prime ,being1 that is1 the ,prime ,good2 their substance1 therefore1 is good1 and yet it is not like that from which it comes4 ,for the ,prime ,good is good through the fact that it exists1 irrespective of all conditions1 for it is nothing else than good2 but the second good if it derived from any other source might be good1 but could not be good through the fact that it exists4 ,for in that case it might possibly participate in good1 but their substantial ,being1 not deriving from the ,prime ,good1 could not have the element of good4 ,therefore when we have put out of mind the ,prime ,good1 these things1 though they might be good1 would not be good through the fact that they exist1 and since they could not actually exist unless the true good had produced them1 therefore their ,being is good1 and yet that which springs from the substantial ,good is not like its source which produces it4 ,and unless they had derived from it1 though they were good yet they could not be good through the fact that they exist because they were apart from good and not derived from good1 since that very good is the ,prime ,good and is substantial ,being and substantial ,good and essential ,goodness4 ,but we need not say that white things are white through the fact that they exist2 for they drew their existence from the will of ,god1 but not their whiteness4 ,for to be is one thing2 to be white is another2 and that because ,he who gave them ,being is good1 but not white4 ,it is therefore in accordance with the will of the ,good that they should be good through the fact that they exist2 but it is not in accordance with the will of one who is not white that a thing have a certain property making it white in virtue of its ,being2 for it was not the will of ,one who is white that gave them ,being4 ,and so they are white simply because ,one who was not white willed them to be white2 but they are good through the fact that they exist because ,one who was good willed them to be good4 ,ought1 then1 by parity of reason1 all things to be just because ,he is just who willed them to be8 ,that is not so either4 ,for to be good involves ,being1 to be just involves an act4 ,for ,him being and action are identical2 to be good and to be just are one and the same for ,him4 ,but being and action are not identical for us1 for we are not simple4 ,for us1 then1 goodness is not the same thing as justice1 but we all have the same sort of ,being in virtue of our existence4 ,therefore all things are good1 but all things are not just4 ,finally1 good is a general1 but just is a species1 and this species does not apply to all4 ,wherefore some things are just1 others are something else1 but all things are good4 #cb ,similarly ,porphyry divided the works of ,plotinus into six ,enneades or groups of nine4 #cc ,cf4 discussion on the nature of good in ,cons4 iii4 m4 #aj and pr4 #aa 7infra1 pp4 #bgd ff474 #cd ,on this mathematical method of exposition cf4 ,cons4 iii4 pr4 #aj 7infra1 p4 #bgj74 #ce ,esse ,aristotle's ,greek3 to ti esti2 id quod est ,greek3 tode ti4 #cf ,consistere ,greek3 hypostaenai4 #cg ,id quod est esse ,greek3 to ti aen einai4 #ch ,cf4 the similar reductio ad absurdum in ,tr4 #e 7infra1 p4 #ih7 and in ,cons4 v4 pr4 #c 7infra1 p4 #cgd74 #ci ,vide supra1 p4 #f1 n4 b4 ,,de ,,fide ,,catholica ,christianam fidem noui ac ueteris testamenti pandit auctoritas2 et quamuis nomen ipsum ,christi uetus intra semet continuerit instrumentum eumque semper signauerit affuturum quem credimus per partum uirginis iam uenisse1 tamen in orbem terrarum ab ipsius nostri saluatoris mirabili manasse probatur aduentu4 ,haec autem religio nostra1 quae uocatur christiana atque catholica1 his fundamentis principaliter nititur asserens3 ex aeterno1 id est ante mundi constitutionem1 ante omne uidelicet quod temporis potest retinere uocabulum1 diuinam patris et filii ac spiritus sancti exstitisse substantiam1 ita ut deum dicat patrem1 deum filium1 deum spiritum sanctum1 nec tamen tres deos sed unum3 patrem itaque habere filium ex sua substantia genitum et sibi nota ratione coaeternum1 quem filium eatenus confitetur1 ut non sit idem qui pater est3 neque patrem aliquando fuisse filium1 ne rursus in infinitum humanus animus diuinam progeniem cogitaret1 neque filium in eadem natura qua patri coaeternus est aliquando fieri patrem1 ne rursus in infinitum diuina progenies tenderetur3 sanctum uero spiritum neque patrem esse neque filium atque ideo in illa natura nec genitum nec generantem sed a patre quoque procedentem uel filio2 qui sit tamen processionis istius modus ita non possumus euidenter dicere1 quemadmodum generationem filii ex paterna substantia non potest humanus animus aestimare4 ,haec autem ut credantur uetus ac noua informat instructio4 ,de qua uelut arce religionis nostrae multi diuersa et humaniter atque ut ita dicam carnaliter sentientes aduersa locuti sunt1 ut ,arrius qui licet deum dicat filium1 minorem tamen patre multipliciter et extra patris substantiam confitetur4 ,sabelliani quoque non tres exsistentes personas sed unam ausi sunt affirmare1 eundem dicentes patrem esse qui filius est eundemque filium qui pater est atque spiritum sanctum eundem esse qui pater et filius est2 ac per hoc unam dicunt esse personam sub uocabulorum diuersitate signatam4 ,manichaei quoque qui duo principia sibi coaeterna et aduersa profitentur1 unigenitum dei esse non credunt4 ,indignum enim iudicant1 si deus habere filium uideatur1 nihil aliud cogitantes nisi carnaliter1 ut quia haec generatio duorum corporum commixtione procedit1 illic quoque indignum esse intellectum huiusmodi applicare2 quae res eos nec uetus facit recipere testamentum neque in integro nouum4 ,nam sicut illud omnino error eorum non recipit ita ex uirgine generationem filii non uult admittere1 ne humano corpore polluta uideatur dei fuisse natura4 ,sed de his hactenus2 suo enim loco ponentur sicut ordo necessarius postularit4 ,ergo diuina ex aeterno natura et in aeternum sine aliqua mutabilitate perdurans sibi tantum conscia uoluntate sponte mundum uoluit fabricare eumque cum omnino non esset fecit ut esset1 nec ex sua substantia protulit1 ne diuinus natura crederetur1 neque aliunde molitus est1 ne iam exstitisse aliquid quod eius uoluntatem exsistentia propriae naturae iuuaret atque esset quod neque ab ipso factum esset et tamen esset2 sed uerbo produxit caelos1 terram creauit1 ita ut caelesti habitatione dignas caelo naturas efficeret ac terrae terrena componeret4 ,de caelestibus autem naturis1 quae uniuersaliter uocatur angelica1 quamuis illic distinctis ordinibus pulchra sint omnia1 pars tamen quaedam plus appetens quam ei natura atque ipsius auctor naturae tribuerat de caelesti sede proiecta est2 et quoniam angelorum numerum1 id est supernae illius ciuitatis cuius ciues angeli sunt1 imminutum noluit conditor permanere1 formauit ex terra hominem atque spiritu uitae animauit1 ratione composuit1 arbitrii libertate decorauit eumque praefixa lege paradisi deliciis constituit1 ut1 si sine peccato manere uellet1 tam ipsum quam eius progeniem angelicis coetibus sociaret1 ut quia superior natura per superbiae malum ima petierat1 inferior substantia per humilitatis bonum ad superna conscenderet4 ,sed ille auctor inuidiae non ferens hominem illuc ascendere ubi ipse non meruit permanere1 temptatione adhibita fecit etiam ipsum eiusque comparem1 quam de eius latere generandi causa formator produxerat1 inoboedientiae suppliciis subiacere1 ei quoque diuinitatem affuturam promittens1 quam sibi dum arroganter usurpat elisus est4 ,haec autem reuelante deo ,moysi famulo suo comperta sunt1 cui etiam humani generis conditionem atque originem uoluit innotescere1 sicut ab eo libri prolati testantur4 ,omnis enim diuina auctoritas his modis constare uidetur1 ut aut historialis modus sit1 qui nihil aliud nisi res gestas enuntiet1 aut allegoricus1 ut non illic possit historiae ordo consistere1 aut certe ex utrisque compositus1 ut et secundum historiam et secundum allegoriam manere uideatur4 ,haec autem pie intelligentibus et ueraci corde tenentibus satis abundeque relucent4 ,sed ad ordinem redeamus4 ,primus itaque homo ante peccatum cum sua coniuge incola paradisi fuit4 ,at ubi aurem praebuit suasori et conditoris praeceptum neglexit attendere1 exul effectus1 terram iussus excolere atque a paradisi sinu seclusus in ignotis partibus sui generis posteritatem transposuit atque poenam quam ipse primus homo praeuaricationis reus exceperat generando transmisit in posteros4 ,hinc factum est ut et corporum atque animarum corruptio et mortis proueniret interitus primusque mortem in ,abel filio suo meruit experiri1 ut quanta esset poena quam ipse exceperit probaret in subole4 ,quod si ipse primus moreretur1 nesciret quodam modo ac1 si dici fas est1 nec sentiret poenam suam1 sed ideo expertus in altero est1 ut quid sibi iure deberetur contemptor agnosceret et dum poenam mortis sustinet1 ipsa exspectatione fortius torqueretur4 ,hoc autem praeuaricationis malum1 quod in posteros naturaliter primus homo transfuderat1 quidam ,pelagius non admittens proprii nominis haeresim dedicauit1 quam catholica fides a consortio sui mox reppulisse probatur4 ,ab ipso itaque primo homine procedens humanum genus ac multiplici numerositate succrescens erupit in lites1 commouit bella1 occupauit terrenam miseriam quia#dj felicitatem paradisi in primo patre perdiderat4 ,nec tamen ex his defuerunt quos sibi conditor gratiae sequestraret eiusque placitis inseruirent2 quos licet meritum naturae damnaret1 futuri tamen sacramenti et longe postmodum proferendi faciendo participes perditam uoluit reparare naturam4 ,impletus est ergo mundus humano genere atque ingressus est homo uias suas qui malitia propriae contumaciae despexerat conditorem4 ,hinc uolens deus per iustum potius hominem reparare genus humanum quam manere proteruum1 poenalem multitudinem effusa diluuii inundatione excepto ,noe iusto homine cum suis liberis atque his quae secum in arcam introduxerat interire permisit4 ,cur autem per arcae lignum uoluerit iustos eripere1 notum est diuinarum scripturarum mentibus eruditis4 ,et quasi prima quaedam mundi aetas diluuio ultore transacta est4 ,reparatur itaque humanum genus atque propriae naturae uitium1 quod praeuaricationis primus auctor infuderat1 amplecti non destitit4 ,creuitque contumacia quam dudum diluuii unda puniuerat et qui numerosam annorum seriem permissus fuerat uiuere1 in breuitate annorum humana aetas addicta est4 ,maluitque deus non iam diluuio punire genus humanum1 sed eodem permanente eligere uiros per quorum seriem aliqua generatio commearet1 ex qua nobis filium proprium uestitum humano corpore mundi in fine concederet4 ,quorum primus est ,abraham1 qui cum esset aetate confectus eiusque uxor decrepita1 in senectute sua repromissionis largitione habere filium meruerunt4 ,hic uocatus est ,isaac atque ipse genuit ,iacob4 ,idem quoque duodecim patriarchas non reputante deo in eorum numero quos more suo natura produxerat4 ,hic ergo ,iacob cum filiis ac domo sua transigendi causa ,aegyptum uoluit habitare atque illic per annorum seriem multitudo concrescens coeperunt suspicioni esse#da ,aegyptiacis imperiis eosque ,pharao magna ponderum mole premi decreuerat et grauibus oneribus affligebat4 ,tandem deus ,aegyptii regis dominationem despiciens diuiso mari rubro1 quod numquam antea natura ulla cognouerat1 suum transduxit exercitum auctore ,moyse et ,aaron4 ,postea igitur pro eorum egressione altis ,aegyptus plagis uastata est1 cum nollet dimittere populum4 ,transmisso itaque ut dictum est mari rubro uenit per deserta eremi ad montem qui uocatur ,sinai1 ibique uniuersorum conditor deus uolens sacramenti futuri gratia populos erudire per ,moysen data lege constituit1 quemadmodum et sacrificiorum ritus et populorum mores instruerentur4 ,et cum multis annis multas quoque gentes per uiam debellassent1 uenerunt tandem ad fluuium qui uocatur ,iordanis duce iam ,iesu ,naue filio atque ad eorum transitum quemadmodum aquae maris rubri ita quoque ,iordanis fluenta siccata sunt2 peruentumque est ad eam ciuitatem quae nunc ,hierosolyma uocatur4 ,atque dum ibi dei populus moraretur1 post iudices et prophetas reges instituti leguntur1 quorum post ,saulem primatum ,dauid de tribu ,iuda legitur adeptus fuisse4 ,descendit itaque ab eo per singulas successiones regium stemma perductumque est usque ad ,herodis tempora1 qui primus ex gentilibus memoratis populis legitur imperasse4 ,sub quo exstitit beata uirgo ,maria quae de ,dauidica stirpe prouenerat1 quae humani generis genuit conditorem4 ,hoc autem ideo quia multis infectus criminibus mundus iacebat in morte1 electa est una gens in qua dei mandata clarescerent1 ibique missi prophetae sunt et alii sancti uiri per quorum admonitionem ipse certe populus a tumore peruicaciae reuocaretur4 ,illi uero eosdem occidentes in suae nequitiae peruersitate manere uoluerunt4 ,atque iam in ultimis temporibus non prophetas neque alios sibi placitos sed ipsum unigenitum suum deus per uirginem nasci constituit1 ut humana salus quae per primi hominis inoboedientiam deperierat per hominem deum rursus repararetur et quia exstiterat mulier quae causam mortis prima uiro suaserat1 esset haec secunda mulier quae uitae causam humanis uisceribus apportaret4 ,nec uile uideatur quod dei filius ex uirgine natus est1 quoniam praeter naturae modum conceptus et editus est4 ,virgo itaque de spiritu sancto incarnatum dei filium concepit1 uirgo peperit1 post eius editionem uirgo permansit2 atque hominis factus est idemque dei filius1 ita ut in eo et diuinae naturae radiaret splendor et humanae fragilitatis appareret assumptio4 ,sed huic tam sanae atque ueracissimae fidei exstiterant multi qui diuersa garrirent et praeter alios ,nestorius et ,eutyches repertores haereseos exstiterunt1 quorum unus hominem solum1 alter deum solum putauit asserere nec humanum corpus quod ,christus induerat de humanae substantiae participatione uenisse4 ,sed haec hactenus4 ,creuit itaque secundum carnem ,christus1 baptizatus est1 ut qui baptizandi formam erat ceteris tributurus1 ipse primus quod docebat exciperet4 ,post baptismum uero elegit duodecim discipulos1 quorum unus traditor eius fuit4 ,et quia sanam doctrinam ,iudaeorum populus non ferebat1 eum inlata manu crucis supplicio peremerunt4 ,occiditur ergo ,christus1 iacet tribus diebus ac noctibus in sepulcro1 resurgit a mortuis1 sicut ante constitutionem mundi ipse cum patre decreuerat1 ascendit in caelos ubi1 in eo quod dei filius est1 numquam defuisse cognoscitur1 ut assumptum hominem1 quem diabolus non permiserat ad superna conscendere1 secum dei filius caelesti habitationi sustolleret4 ,dat ergo formam discipulis suis baptizandi1 docendi salutaria1 efficientiam quoque miraculorum atque in uniuersum mundum ad uitam praecipit introire1 ut praedicatio salutaris non iam in una tantum gente sed orbi terrarum praedicaretur4 ,et quoniam humanum genus naturae merito1 quam ex primo praeuaricatore contraxerat1 aeternae poenae iaculis fuerat uulneratum nec salutis suae erat idoneum1 quod eam in parente perdiderat1 medicinalia quaedam tribuit sacramenta1 ut agnosceret aliud sibi deberi per naturae meritum1 aliud per gratiae donum1 ut natura nihil aliud nisi poenae summitteret1 gratia uero1 quae nullis meritis attributa est1 quia nec gratia diceretur si meritis tribueretur1 totum quod est salutis afferret4 ,diffunditur ergo per mundum caelestis illa doctrina1 adunantur populi1 instituuntur ecclesiae1 fit unum corpus quod mundi latitudinem occuparet1 cuius caput ,christus ascendit in caelos1 ut necessario caput suum membra sequerentur4 ,haec itaque doctrina et praesentem uitam bonis informat operibus et post consummationem saeculi resurrectura corpora nostra praeter corruptionem ad regna caelestia pollicetur1 ita ut qui hic bene ipso donante uixerit1 esset in illa resurrectione beatissimus1 qui uero male1 miser post munus resurrectionis adesset4 ,et hoc est principale religionis nostrae1 ut credat non solum animas non perire1 sed ipsa quoque corpora1 quae mortis aduentus resoluerat1 in statum pristinum futura de beatitudine reparari4 ,haec ergo ecclesia catholica per orbem diffusa tribus modis probatur exsistere3 quidquid in ea tenetur1 aut auctoritas est scripturarum aut traditio uniuersalis aut certe propria et particularis instructio4 ,sed auctoritate tota constringitur1 uniuersali traditione maiorum nihilominus tota1 priuatis uero constitutionibus et propriis informationibus unaquaeque uel pro locorum uarietate uel prout cuique bene uisum est subsistit et regitur4 ,sola ergo nunc est fidelium exspectatio qua credimus affuturum finem mundi1 omnia corruptibilia transitura1 resurrecturos homines ad examen futuri iudicii1 recepturos pro meritis singulos et in perpetuum atque in aeternum debitis finibus permansuros2 solumque est#db praemium beatitudinis contemplatio conditoris--tanta dumtaxat1 quanta a creatura ad creatorem fieri potest1--ut ex eis reparato angelico numero superna illa ciuitas impleatur1 ubi rex est uirginis filius eritque gaudium sempiternum1 delectatio1 cibus1 opus1 laus perpetua creatoris4 #dj qui uel quod codd4 #da suspiciones uel suspicione uel suspicio uel subici codd4 meliores4 #db esse codd4 ,,on ,,the ,,catholic ,,faith#dc ,the ,christian ,faith is proclaimed by the authority of the ,new ,testament and of the ,old2 but although the ,old scripture#dd contains within its pages the name of ,christ and constantly gives token that ,he will come who we believe has already come by the birth of the ,virgin1 yet the diffusion of that faith throughout the world dates from the actual miraculous coming of our ,saviour4 ,now this our religion which is called ,christian and ,catholic is founded chiefly on the following assertions4 ,from all eternity1 that is1 before the world was established1 and so before all that is meant by time began1 there has existed one divine substance of ,father1 ,son1 and ,holy ,spirit in such wise that we confess the ,father ,god1 the ,son ,god1 and the ,holy ,spirit ,god1 and yet not three ,gods but one ,god4 ,thus the ,father hath the ,son1 begotten of ,his substance and coeternal with ,himself after a manner that ,he alone knoweth4 ,him we confess to be ,son in the sense that ,he is not the same as the ,father4 ,nor has the ,father ever been ,son1 for the human mind must not imagine a divine lineage stretching back into infinity2 nor can the ,son1 being of the same nature in virtue of which ,he is coeternal with the ,father1 ever become ,father1 for the divine lineage must not stretch forward into infinity4 ,but the ,holy ,spirit is neither ,father nor ,son1 and therefore1 albeit of the same divine nature1 neither begotten1 nor begetting1 but proceeding as well from the ,father as the ,son4#de ,yet what the manner of that ,procession is we are no more able to state clearly than is the human mind able to understand the generation of the ,son from the substance of the ,father4 ,but these articles are laid down for our belief by ,old and ,new ,testament4 ,concerning which fortress and citadel#df of our religion many men have spoken otherwise and have even impugned it1 being moved by human1 nay rather by carnal feeling4 ,arius1 for instance1 who1 while calling the ,son ,god1 declares ,him to be vastly inferior to the ,father and of another substance4 ,the ,sabellians also have dared to affirm that there are not three separate ,persons but only ,one1 saying that the ,father is the same as the ,son and the ,son the same as the ,father and the ,holy ,spirit the same as the ,father and the ,son2 and so declaring that there is but one divine ,person expressed by different names4 ,the ,manichaeans1 too1 who allow two coeternal and contrary principles1 do not believe in the ,only-begotten ,son of ,god4 ,for they consider it a thought unworthy of ,god that ,he should have a ,son1 since they entertain the very carnal reflection that inasmuch as#dg human generation arises from the mingling of two bodies1 it is unworthy to hold a notion of this sort in respect of the divine nature2 whereas such a view finds no sanction in the ,old ,testament and absolutely#dh none in the ,new4 ,yea1 their error which refuses this notion also refuses the ,virgin birth of the ,son1 because they would not have the ,god's nature defiled by the man's body4 ,but enough of this for the present2 the points will be presented in the proper place as the proper arrangement demands4 ,the divine nature then1 abiding from all eternity and unto all eternity without any change1 by the exercise of a will known only to ,himself1 determined of ,himself to form the world1 and brought it into being when it was absolutely naught1 nor did ,he produce it from ,his own substance1 lest it should be thought divine by nature1 nor did ,he form it after any model1 lest it should be thought that anything had already come into being which helped ,his will by the existence of an independent nature1 and that there should exist something that had not been made by ,him and yet existed2 but by ,his ,word ,he brought forth the heavens1 and created the earth#di that so ,he might make natures worthy of a place in heaven1 and also fit earthly things to earth4 ,but although in heaven all things are beautiful and arranged in due order1 yet one part of the heavenly creation which is universally termed angelic1#ej seeking more than nature and the ,author of ,nature had granted them1 was cast forth from its heavenly habitation2 and because the ,creator did not wish the roll of the angels1 that is of the heavenly city whose citizens the angels are1 to be diminished1 ,he formed man out of the earth and breathed into him the breath of life2 ,he endowed him with reason1 ,he adorned him with freedom of choice and established him in the joys of ,paradise1 making covenant aforehand that if he would remain without sin ,he would add him and his offspring to the angelic hosts2 so that as the higher nature had fallen low through the curse of pride1 the lower substance might ascend on high through the blessing of humility4 ,but the father of envy1 loath that man should climb to the place where he himself deserved not to remain1 put temptation before him and the consort whom the ,creator had brought forth out of his side for the continuance of the race1 and laid them open to punishment for disobedience1 promising man also the gift of ,godhead1 the arrogant attempt to seize which had caused his own fall4 ,all this was revealed by ,god to ,his servant ,moses1 whom ,he vouchsafed to teach the creation and origin of man1 as the books written by him declare4 ,for the divine authority is always conveyed in one of the following ways--the historical1 which simply announces facts2 the allegorical1 whence historical matter is excluded2 or else the two combined1 history and allegory conspiring to establish it4 ,all this is abundantly evident to pious hearers and steadfast believers4 ,but to return to the order of our discourse2 the first man1 before sin came1 dwelt with his consort in the ,garden4 ,but when he hearkened to the voice of his wife and failed to keep the commandment of his ,creator1 he was banished1 bidden to till the ground1 and being shut out from the sheltering garden he carried abroad into unknown regions the children of his loins2 by begetting whom he transmitted to those that came after1 the punishment which he1 the first man1 had incurred by the sin of disobedience4 ,hence it came to pass that corruption both of body and soul ensued1 and death2 and this he was to taste first in his own son ,abel1 in order that he might learn through his child the greatness of the punishment that was laid upon him4 ,for if he had died first he would in some sense not have known1 and if one may so say not have felt1 his punishment2 but he tasted it in another in order that he might perceive the due reward of his contempt1 and1 doomed to death himself1 might be the more sensibly touched by the apprehension of it4 ,but this curse that came of transgression which the first man had by natural propagation transmitted to posterity1 was denied by one ,pelagius who so set up the heresy which goes by his name and which the ,catholic faith1 as is known1 at once banished from its bosom4 ,so the human race that sprang from the first man and mightily increased and multiplied1 broke into strife1 stirred up wars1 and became the heir of earthly misery1 because it had lost the joys of ,paradise in its first parent4 ,yet were there not a few of mankind whom the ,giver of ,grace set apart for ,himself and who were obedient to ,his will2 and though by desert of nature they were condemned1 yet ,god by making them partakers in the hidden mystery1 long afterwards to be revealed1 vouchsafed to recover fallen nature4 ,so the earth was filled by the human race and man who by his own wanton wilfulness had despised his ,creator began to walk in his own ways4 ,hence ,god willing rather to recover mankind through one just man than that it should remain for ever contumacious1 suffered all the guilty multitude to perish by the wide waters of a flood1 save only ,noah1 the just one1 with his children and all that he had brought with him into the ark4 ,the reason why ,he wished to save the just by an ark of wood is known to all hearts learned in the ,holy ,scriptures4 ,thus what we may call the first age of the world was ended by the avenging flood4 ,thus the human race was restored1 and yet it hastened to make its own the vice of nature with which the first author of transgression had infected it4 ,and the wickedness increased which had once been punished by the waters of the flood1 and man who had been suffered to live for a long series of years was reduced to the brief span of ordinary human life4 ,yet would not ,god again visit the race by a flood1 but rather1 letting it continue1 ,he chose from it men of whose line a generation should arise out of which ,he might in the last days grant us ,his own ,son to come to us1 clothed in human form4 ,of these men ,abraham is the first1 and although he was stricken in years and his wife past bearing1 they had in their old age the reward of a son in fulfilment of promise unconditional4 ,this son was named ,isaac and he begat ,jacob1 who in his turn begat the twelve ,patriarchs1 ,god not reckoning in their number those whom nature in its ordinary course produced4#ea ,this ,jacob1 then1 together with his sons and his household determined to dwell in ,egypt for the purpose of trafficking2 and the multitude of them increasing there in the course of many years began to be a cause of suspicion to the ,egyptian rulers1 and ,pharaoh ordered them to be oppressed by exceeding heavy tasks#eb and afflicted them with grievous burdens4 ,at length ,god1 minded to set at naught the tyranny of the king of ,egypt1 divided the ,red ,sea--a marvel such as nature had never known before--and brought forth ,his host by the hands of ,moses and ,aaron4 ,thereafter on account of their departure ,egypt was vexed with sore plagues1 because they would not let the people go4 ,so1 after crossing the ,red ,sea1 as ,i have told1 they passed through the desert of the wilderness and came to the mount which is called ,sinai1 where ,god the ,creator of all1 wishing to prepare the nations for the knowledge of the sacrament to come1 laid down by a law given through ,moses how both the rites of sacrifices and the national customs should be ordered4 ,and after fighting down many tribes in many years amidst their journeyings they came at last to the river called ,jordan1 with ,joshua the son of ,nun now as their captain1 and1 for their crossing1 the streams of ,jordan were dried up as the waters of the ,red ,sea had been2 so they finished their course to that city which is now called ,jerusalem4 ,and while the people of ,god abode there we read that there were set up first judges and prophets and then kings1 of whom we read that after ,saul1 ,david of the tribe of ,judah ascended the throne4 ,so from him the royal race descended from father to son and lasted till the days of ,herod who1 we read1 was the first taken out of the peoples called ,gentile to bear sway4 ,in whose days rose up the blessed ,virgin ,mary1 sprung from the stock of ,david1 she who bore the ,maker of the human race4 ,but it was just because the whole world lay dead1 stained with its many sins1 that ,god chose out one race in which ,his commands might shine clear2 sending it prophets and other holy men1 to the end that by their warnings that people at least might be cured of their swollen pride4 ,but they slew these holy men and chose rather to abide in their wanton wickedness4 ,and now at the last days of time1 in place of prophets and other men well-pleasing to ,him1 ,god willed that ,his only-begotten ,son should be born of a ,virgin that so the salvation of mankind which had been lost through the disobedience of the first man might be recovered by the ,god- man1 and that inasmuch as it was a woman who had first persuaded man to that which wrought death there should be this second woman who should bring forth from a human womb ,him who gives ,life4 ,nor let it be deemed a thing unworthy that the ,son of ,god was born of a ,virgin1 for it was out of the course of nature that ,he was conceived and brought to birth4 ,virgin then she conceived1 by the ,holy ,spirit1 the ,son of ,god made flesh1 ,virgin she bore ,him1 ,virgin she continued after ,his birth2 and ,he became the ,son of ,man and likewise the ,son of ,god that in ,him the glory of the divine nature might shine forth and at the same time the human weakness be declared which ,he took upon ,him4 ,yet against this article of ,faith so wholesome and altogether true there rose up many who babbled other doctrine1 and especially ,nestorius and ,eutyches1 inventors of heresy1 of whom the one thought fit to say that ,he was man alone1 the other that ,he was ,god alone and that the human body put on by ,christ had not come by participation in human substance4 ,but enough on this point4 ,so ,christ grew after the flesh1 and was baptized in order that ,he who was to give the form of baptism to others should first ,himself receive what ,he taught4 ,but after ,his baptism ,he chose twelve disciples1 one of whom betrayed ,him4 ,and because the people of the ,jews would not bear sound doctrine they laid hands upon ,him and slew and crucified ,him4 ,christ1 then1 was slain2 ,he lay three days and three nights in the tomb2 ,he rose again from the dead as ,he had predetermined with ,his ,father before the foundation of the world2 ,he ascended into heaven whence we know that ,he was never absent1 because ,he is ,son of ,god1 in order that as ,son of ,god ,he might raise together with ,him to the heavenly habitation man whose flesh ,he had assumed1 whom the devil had hindered from ascending to the places on high4 ,therefore ,he bestowed on ,his disciples the form of baptizing1 the saving truth of the teaching1 and the mighty power of miracles1 and bade them go throughout the whole world to give it life1 in order that the message of salvation might be preached no longer in one nation only but among all the dwellers upon earth4 ,and because the human race was wounded by the weapon of eternal punishment by reason of the nature which they had inherited from the first transgressor and could not win a full meed of salvation because they had lost it in its first parent1 ,god instituted certain health- giving sacraments to teach the difference between what grace bestowed and human nature deserved1 nature simply subjecting to punishment1 but grace1 which is won by no merit1 since it would not be grace if it were due to merit1 conferring all that belongs to salvation4 ,therefore is that heavenly instruction spread throughout the world1 the peoples are knit together1 churches are founded1 and1 filling the broad earth1 one body formed1 whose head1 even ,christ1 ascended into heaven in order that the members might of necessity follow where the ,head was gone4 ,thus this teaching both inspires this present life unto good works1 and promises that in the end of the age our bodies shall rise incorruptible to the kingdom of heaven1 to the end that he who has lived well on earth by ,god's gift should be altogether blessed in that resurrection1 but he who has lived amiss should1 with the gift of resurrection1 enter upon misery4 ,and this is a firm principle of our religion1 to believe not only that men's souls do not perish1 but that their very bodies1 which the coming of death had destroyed1 recover their first state by the bliss that is to be4 ,this ,catholic church1 then1 spread throughout the world1 is known by three particular marks3 whatever is believed and taught in it has the authority of the ,scriptures1 or of universal tradition1 or at least of its own and proper usage4 ,and this authority is binding on the whole ,church as is also the universal tradition of the ,fathers1 while each separate church exists and is governed by its private constitution and its proper rites according to difference of locality and the good judgment of each4 ,all1 therefore1 that the faithful now expect is that the end of the world will come1 that all corruptible things shall pass away1 that men shall rise for future judgement1 that each shall receive reward according to his deserts and abide in the lot assigned to him for ever and for aye2 and the sole reward of bliss will be the contemplation of the ,almighty1 so far1 that is1 as the creature may look on the ,creator1 to the end that the number of the angels may be made up from these and the heavenly city filled where the ,virgin's ,son is ,king and where will be everlasting joy1 delight1 food1 labour1 and unending praise of the ,creator4 #dc ,the conclusions adverse to the genuineness of this tractate1 reached in the dissertation ,der dem ,boethius zugeschriebene ,traktat de ,fide ,catholica 7,jahrbcher fr kl4 ,phil4 xxvi4 7#aija7 ,supplementband7 by one of the editors1 now seem to both unsound4 ,the writer of that dissertation intends to return to the subject elsewhere4 ,this fourth tractate1 though lacking1 in the best ,,mss41 either an ascription to ,boethius or a title1 is firmly imbedded in two distinct recensions of ,boethius's theological works4 ,there is no reason to disturb it4 ,indeed the capita dogmatica mentioned by ,cassiodorus can hardly refer to any of the tractates except the fourth4 #dd ,for instrumentum,holy ,scripture cf4 ,tertull4 ,apol4 #ah1 #ai1 adv4 ,hermog4 #ai1 etc42 for instrumentumany historical writing cf4 ,tert4 ,de ,spect4 #e4 #de ,boethius is no heretic4 ,by the sixth century uel had lost its strong separative force4 ,cp4 ,noe cum sua uel trium natorum coniugibus1 ,greg4 ,tur4 ,h4,f4 i4 #bj4 ,other examples in ,bonnet1 ,la ,latinit de ,grg4 de ,tours1 p4 #cac1 and in ,brandt's edition of the ,isag4 ,index1 s4v4 uel4 #df ,vide ,cons4 i4 pr4 #c 7infra1 p4 #adj71 and cf4 ,dante1 ,de ,mon4 iii4 #af1 #aag4 #dg ,ut quia4 ,a very rare use4 ,cf4 ,baehrens1 ,beitrge zur lat4 ,syntaxis 7,philologus1 ,supplementband xii4 #aiab74 ,it perhaps,aristotle's ,greek3 oion epei4 ,cf4 ,mc,kinlay1 ,harvard ,studies in ,cl4 ,philol4 xviii4 #aec4 #dh ,in integroprorsus2 cf4 ,brandt1 op4 cit4 ,index1 s4v4 integer4 #di ,the doctrine is orthodox1 but note that ,boethius does not say ex nihilo creauit4 ,vide infra1 p4 #cff ll4 #bd ff4 #ej ,vide infra1 ,cons4 iv4 pr4 #f1 p4 #cdb l4 #ed4 #ea e4g4 ,ishmael also ,greek3 kata sarka gegennaetai ,gal4 iv4 #bc4 #eb ,cf4 populus dei mirabiliter crescens 444 quia 444 erant suspecta444 laboribus premebatur1 ,aug4 ,de ,ciu4 ,dei1 #ah4 #g4 ,for other coincidences see ,rand1 op4 cit4 pp4 #dbc ff4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,incipit ,,liber ,,contra ,,evtychen ,,et ,,nestorivm ,,domino ,,sancto ,,ac ,,venerabili ,,patri ,,iohanni ,,diacono ,,boethivs ,,filivs ,anxie te quidem diuque sustinui1 ut de ea quae in conuentu mota est quaestione loqueremur4 ,sed quoniam et tu quominus uenires occupatione distractus es et ego in crastinum constitutis negotiis implicabor1 mando litteris quae coram loquenda seruaueram4 ,meministi enim1 cum in concilio legeretur epistola1 recitatum ,eutychianos ex duabus naturis ,christum consistere confiteri1 in duabus negare3 catholicos uero utrique dicto fidem praebere1 nam et ex duabus eum naturis consistere et in duabus apud uerae fidei sectatores aequaliter credi4 ,cuius dicti nouitate percussus harum coniunctionum quae ex duabus naturis uel in duabus consisterent differentias inquirebam1 multum scilicet referre ratus nec inerti neglegentia praetereundum1 quod episcopus scriptor epistolae tamquam ualde necessarium praeterire noluisset4 ,hic omnes apertam esse differentiam nec quicquam in eo esse caliginis inconditum confusumque strepere nec ullus in tanto tumultu qui leuiter attingeret quaestionem1 nedum qui expediret inuentus est4 ,adsederam ego ab eo quem maxime intueri cupiebam longius atque adeo1 si situm sedentium recorderis1 auersus pluribusque oppositis1 ne si aegerrime quidem cuperem1 uultum nutumque eius aspicere poteram ex quo mihi aliqua eius darentur signa iudicii4 ,atqui ego quidem nihil ceteris amplius afferebam1 immo uero aliquid etiam minus4 ,nam de re proposita aeque nihil ceteris sentiebam2 minus uero quam ceteri ipse afferebam1 falsae scilicet scientiae praesumptionem4 ,tuli aegerrime1 fateor1 compressusque indoctorum grege conticui metuens ne iure uiderer insanus1 si sanus inter furiosos haberi contenderem4 ,meditabar igitur dehinc omnes animo quaestiones nec deglutiebam quod acceperam1 sed frequentis consilii iteratione ruminabam4 ,tandem igitur patuere pulsanti animo fores et ueritas inuenta quaerenti omnes nebulas ,eutychiani reclusit erroris4 ,vnde mihi maxime subiit admirari1 quaenam haec indoctorum hominum esset audacia qui inscientiae uitium praesumptionis atque inpudentiae nube conentur obducere1 cum non modo saepe id quod proponatur ignorent1 uerum in huiusmodi contentionibus ne id quidem quod ipsi loquantur intellegant1 quasi non deterior fiat inscientiae causa1 dum tegitur4 ,sed ab illis ad te transeo1 cui hoc quantulumcumque est examinandum prius perpendendumque transmitto4 ,quod si recte se habere pronuntiaueris1 peto ut mei nominis hoc quoque inseras chartis2 sin uero uel minuendum aliquid uel addendum uel aliqua mutatione uariandum est1 id quoque postulo remitti1 meis exemplaribus ita ut a te reuertitur transcribendum4 ,quae ubi ad calcem ducta constiterint1 tum demum eius cuius soleo iudicio censenda transmittam4 ,sed quoniam semel res a conlocutione transfertur ad stilum1 prius extremi sibique contrarii ,nestorii atque ,eutychis summoueantur errores2 post uero adiuuante deo1 ,christianae medietatem fidei temperabo4 ,quoniam uero in tota quaestione contrariarum sibimet ,greek3 haireseon de personis dubitatur atque naturis1 haec primitus definienda sunt et propriis differentiis segreganda4 ,a ,,treatise ,,against ,,eutyches ,,and ,,nestorius ,,by ,,anicius ,,manlius ,,severinus ,,boethius ,,most ,,honourable1 ,,of ,,the ,,illustrious ,,order ,,of ,,ex-,,consuls1 ,,patrician ,,to ,,his ,,saintly ,,master ,,and ,,reverend ,,father ,,john ,,the ,,deacon ,,his ,,son ,,boethius ,i have been long and anxiously waiting for you to discuss with me the problem which was raised at the meeting4 ,but since your duties have prevented your coming and ,i shall be for some time involved in my business engagements1 ,i am setting down in writing what ,i had been keeping to say by word of mouth4 ,you no doubt remember how1 when the letter#ec was read in the assembly1 it was asserted that the ,eutychians confess that ,christ is formed from two natures but does not consist of them--whereas ,catholics admit both propositions1 for among followers of the true ,faith ,he is equally believed to be of two natures and in two natures4 ,struck by the novelty of this assertion ,i began to inquire what difference there can be between unions formed from two natures and unions which consist in two natures1 for the point which the bishop who wrote the letter refused to pass over because of its gravity1 seemed to me of importance and not one to be idly and carelessly slurred over4 ,on that occasion all loudly protested that the difference was evident1 that there was no obscurity1 confusion or perplexity1 and in the general storm and tumult there was no one who really touched the edge of the problem1 much less anyone who solved it4 ,i was sitting a long way from the man whom ,i especially wished to watch1#ed and if you recall the arrangement of the seats1 ,i was turned away from him1 with so many between us1 that however much ,i desired it ,i could not see his face and expression and glean therefrom any sign of his opinion4 ,personally1 indeed1 ,i had nothing more to contribute than the rest1 in fact rather less than more4 ,i1 no more than the others1 had any view about the question at issue1 while my possible contribution was less by one thing1 namely1 the false assumption of a knowledge that ,i had not got4 ,i was1 ,i admit1 much put out1 and being overwhelmed by the mob of ignorant speakers1 ,i held my peace1 fearing lest ,i should be rightly set down as insane if ,i held out for being sane among those madmen4#ee ,so ,i continued to ponder all the questions in my mind1 not swallowing what ,i had heard1 but rather chewing the cud of constant meditation4 ,at last the door opened to my insistent knocking1 and the truth which ,i found cleared out of my way all the clouds of the ,eutychian error4 ,and with this discovery a great wonder came upon me at the vast temerity of unlearned men who use the cloak of impudent presumption to cover up the vice of ignorance1 for not only do they often fail to grasp the point at issue1 but in a debate of this kind they do not even understand their own statements1 forgetting that the case of ignorance is all the worse if it is not honestly admitted4#ef ,i turn from them to you1 and to you ,i submit this little essay for your first judgment and consideration4 ,if you pronounce it to be sound ,i beg you to place it among the other writings of mine which you possess2 but if there is anything to be struck out or added or changed in any way1 ,i would ask you to let me have your suggestions1 in order that ,i may enter them in my copies just as they leave your hands4 ,when this revision has been duly accomplished1 then ,i will send the work on to be judged by the man to whom ,i always submit everything4#eg ,but since the pen is now to take the place of the living voice1 let me first clear away the extreme and self-contradictory errors of ,nestorius and ,eutyches2 after that1 by ,god's help1 ,i will temperately set forth the middle way of the ,christian ,faith4 ,but since in this whole question of self-contradictory heresies the matter of debate is ,persons and ,natures1 these terms must first be defined and distinguished by their proper differences4 #ec ,evidently the letter addressed to ,pope ,symmachus by the ,oriental bishops 7vide ,mansi1 ,concil4 viii4 #bba ff471 in which they inquire concerning the safe middle way between the heresies of ,eutyches and ,nestorius4 ,the date of the bishops' letter1 and consequently1 in all probability1 of ,boethius's tractate was #eab4 #ed ,obviously his father-in-law ,symmachus4 ,vide p4 #gf1 eius cuius soleo iudiclo1 etc4 #ee ,cf4 ,hor4 ,serm4 i4 #c4 #hb2 ii4 #c4 #dj4 #ef ,cf4 infra1 de ,cons4 i4 pr4 #d 7p4 #adb7 oportet uulnus detegas4 #eg ,vide supra1 p4 #ge1 and ,de ,trin4 p4 #c4 ,i4 ,natura igitur aut de solis corporibus dici potest aut de solis substantiis1 id est corporeis atque incorporeis1 aut de omnibus rebus quae quocumque modo esse dicuntur4 ,cum igitur tribus modis natura dici possit1 tribus modis sine dubio definienda est4 ,nam si de omnibus rebus naturam dici placet1 talis definitio dabitur quae res omnes quae sunt possit includere4 ,erit ergo huiusmodi3 natura est earum rerum quae1 cum sint1 quoquo modo intellectu capi possunt4 ,in hac igitur definitione et accidentia et substantiae definiuntur2 haec enim omnia intellectu capi possunt4 ,additum uero est quoquo modo1 quoniam deus et materia integro perfectoque intellectu intellegi non possunt1 sed aliquo tamen modo ceterarum rerum priuatione capiuntur4 ,idcirco uero adiunximus quae cum sint1 quoniam etiam ipsum nihil significat aliquid sed non naturam4 ,neque enim quod sit aliquid sed potius non esse significat2 omnis uero natura est4 ,et si de omnibus quidem rebus naturam dici placet1 haec sit naturae definitio quam superius proposuimus4 ,sin uero de solis substantiis natura dicitur1 quoniam substantiae omnes aut corporeae sunt aut incorporeae1 dabimus definitionem naturae substantias significanti huiusmodi3 natura est uel quod facere uel quod pati possit4 ,pati quidem ac facere1 ut omnia corporea atque corporeorum anima2 haec enim in corpore et a corpore et facit et patitur4 ,facere uero tantum ut deus ceteraque diuina4 ,habes igitur definitionem eius quoque significationis naturae quae tantum substantiis applicatur4 ,qua in re substantiae quoque est reddita definitio4 ,nam si nomen naturae substantiam monstrat1 cum naturam descripsimus substantiae quoque est assignata descriptio4 ,quod si naturae nomen relictis incorporeis substantiis ad corporales usque contrahitur1 ut corporeae tantum substantiae naturam habere uideantur1 sicut ,aristoteles ceterique et eiusmodi et multimodae philosophiae sectatores putant1 definiemus eam1 ut hi etiam qui naturam non nisi in corporibus esse posuerunt4 ,est autem eius definitio hoc modo3 natura est motus principium per se non per accidens4 ,quod motus principium dixi hoc est1 quoniam corpus omne habet proprium motum1 ut ignis sursum1 terra deorsum4 ,item quod per se principium motus naturam esse proposui et non per accidens1 tale est1 quoniam lectum quoque ligneum deorsum ferri necesse est1 sed non deorsum per accidens fertur4 ,idcirco enim quia lignum est1 quod est terra1 pondere et grauitate deducitur4 ,non enim quia lectus est1 deorsum cadit1 sed quia terra est1 id est quia terrae contigit1 ut lectus esset2 unde fit ut lignum naturaliter esse dicamus1 lectum uero artificialiter4 ,est etiam alia significatio naturae per quam dicimus diuersam esse naturam auri atque argenti in hoc proprietatem rerum monstrare cupientes1 quae significatio naturae definietur hoc modo3 natura est unam quamque rem informans specifica differentia4 ,cum igitur tot modis uel dicatur uel definiatur natura1 tam catholici quam ,nestorius secundum ultimam definitionem duas in ,christo naturas esse constituunt2 neque enim easdem in deum atque hominem differentias conuenire4 ,i4 ,nature1 then1 may be affirmed either of bodies alone or of substances alone1 that is1 of corporeals or incorporeals1 or of everything that is in any way capable of affirmation4 ,since1 then1 nature can be affirmed in three ways1 it must obviously be defined in three ways4 ,for if you choose to affirm nature of the totality of things1 the definition will be of such a kind as to include all things that are4 ,it will accordingly be something of this kind3 ,nature belongs to those things which1 since they exist1 can in some measure be apprehended by the mind4 ,this definition1 then1 includes both accidents and substances1 for they all can be apprehended by the mind4 ,but ,i add in some measure because ,god and matter cannot be apprehended by mind1 be it never so whole and perfect1 but still they are apprehended in a measure through the removal of accidents4 ,the reason for adding the words1 since they exist1 is that the mere word nothing denotes something1 though it does not denote nature4 ,for it denotes1 indeed1 not that anything is1 but rather non-existence2 but every nature exists4 ,and if we choose to affirm nature of the totality of things1 the definition will be as we have given it above4 ,but if nature is affirmed of substances alone1 we shall1 since all substances are either corporeal or incorporeal1 give to nature denoting substances a definition of the following kind3 ,nature is either that which can act or that which can be acted upon4 ,now the power to act and to suffer belongs to all corporeals and the soul of corporeals2 for it both acts in the body and suffers by the body4 ,but only to act belongs to ,god and other divine substances4 ,here1 then1 you have a further definition of what nature is as applied to substances alone4 ,this definition comprises also the definition of substance4 ,for if the word nature signifies substance1 when once we have defined nature we have also settled the definition of substance4 ,but if we neglect incorporeal substances and confine the name nature to corporeal substances so that they alone appear to possess the nature of substance--which is the view of ,aristotle and the adherents both of his and various other schools--we shall define nature as those do who have only allowed the word to be applied to bodies4 ,now1 in accordance with this view1 the definition is as follows3 ,nature is the principle of movement properly inherent in and not accidentally attached to bodies4 ,i say principle of movement because every body has its proper movement1 fire moving upwards1 the earth moving downwards4 ,and what ,i mean by movement properly inherent and not accidentally attached is seen by the example of a wooden bed which is necessarily borne downward and is not carried downward by accident4 ,for it is drawn downward by weight and heaviness because it is of wood1 i4e4 an earthly material4 ,for it falls down not because it is a bed1 but because it is earth1 that is1 because it is an accident of earth that it is a bed2 hence we call it wood in virtue of its nature1 but bed in virtue of the art that shaped it4 ,nature has1 further1 another meaning according to which we speak of the different nature of gold and silver1 wishing thereby to point the special property of things2 this meaning of nature will be defined as follows3 ,nature is the specific difference that gives form to anything4 ,thus1 although nature is described or defined in all these different ways1 both ,catholics and ,nestorians firmly hold that there are in ,christ two natures of the kind laid down in our last definition1 for the same specific differences cannot apply to ,god and man4 ,,ii4 ,sed de persona maxime dubitari potest1 quaenam ei definitio possit aptari4 ,si enim omnis habet natura personam1 indissolubilis nodus est1 quaenam inter naturam personamque possit esse discretio2 aut si non aequatur persona naturae1 sed infra terminum spatiumque naturae persona subsistit1 difficile dictu est ad quas usque naturas persona perueniat1 id est quas naturas conueniat habere personam1 quas a personae uocabulo segregari4 ,nam illud quidem manifestum est personae subiectam esse naturam nec praeter naturam personam posse praedicari4 ,vestiganda sunt igitur haec inquirentibus hoc modo4 ,quoniam praeter naturam non potest esse persona quoniamque naturae aliae sunt substantiae1 aliae accidentes et uidemus personam in accidentibus non posse constitui 7quis enim dicat ullam albedinis uel nigredinis uel magnitudinis esse personam871 relinquitur ergo ut personam in substantiis dici conueniat4 ,sed substantiarum aliae sunt corporeae1 aliae incorporeae4 ,corporearum uero aliae sunt uiuentes1 aliae minime2 uiuentium aliae sunt sensibiles1 aliae minime2 sensibilium aliae rationales1 aliae inrationales4 ,item incorporearum aliae sunt rationales1 aliae minime1 ut pecudum uitae2 rationalium uero alia est inmutabilis atque inpassibilis per naturam ut deus1 alia per creationem mutabilis atque passibilis1 nisi inpassibilis gratia substantiae ad inpassibilitatis firmitudinem permutetur ut angelorum atque animae4 ,ex quibus omnibus neque in non uiuentibus corporibus personam posse dici manifestum est 7nullus enim lapidis ullam dicit esse personam71 neque rursus eorum uiuentium quae sensu carent 7neque enim ulla persona est arboris71 nec uero eius quae intellectu ac ratione deseritur 7nulla est enim persona equi uel bouis ceterorumque animalium quae muta ac sine ratione uitam solis sensibus degunt71 at hominis dicimus esse personam1 dicimus dei1 dicimus angeli4 ,rursus substantiarum aliae sunt uniuersales1 aliae particulares4 ,vniuersales sunt quae de singulis praedicantur ut homo1 animal1 lapis1 lignum ceteraque huiusmodi quae uel genera uel species sunt2 nam et homo de singulis hominibus et animal de singulis animalibus lapisque ac lignum de singulis lapidibus ac lignis dicuntur4 ,particularia uero sunt quae de aliis minime praedicantur ut ,cicero1 ,plato1 lapis hic unde haec ,achillis statua facta est1 lignum hoc unde haec mensa composita est4 ,sed in his omnibus nusquam in uniuersalibus persona dici potest1 sed in singularibus tantum atque in indiuiduis2 animalis enim uel generalis hominis nulla persona est1 sed uel ,ciceronis uel ,platonis uel singulorum indiuiduorum personae singulae nuncupantur4 ,,ii4 ,but the proper definition of ,person is a matter of very great perplexity4 ,for if every nature has person1 the difference between nature and person is a hard knot to unravel2 or if person is not taken as the equivalent of nature but is a term of less scope and range1 it is difficult to say to what natures it may be extended1 that is1 to what natures the term person may be applied and what natures are dissociate from it4 ,for one thing is clear1 namely that nature is a substrate of ,person1 and that ,person cannot be predicated apart from nature4 ,we must1 therefore1 conduct our inquiry into these points as follows4 ,since ,person cannot exist apart from a nature and since natures are either substances or accidents and we see that a person cannot come into being among accidents 7for who can say there is any person of white or black or size871 it therefore remains that ,person is properly applied to substances4 ,but of substances1 some are corporeal and others incorporeal4 ,and of corporeals1 some are living and others the reverse2 of living substances1 some are sensitive and others insensitive2 of sensitive substances1 some are rational and others irrational4#eh ,similarly of incorporeal substances1 some are rational1 others the reverse 7for instance the animating spirits of beasts72 but of rational substances there is one which is immutable and impassible by nature1 namely ,god1 another which in virtue of its creation is mutable and passible except in that case where the ,grace of the impassible substance has transformed it to the unshaken impassibility which belongs to angels and to the soul4 ,now from all the definitions we have given it is clear that ,person cannot be affirmed of bodies which have no life 7for no one ever said that a stone had a person71 nor yet of living things which lack sense 7for neither is there any person of a tree71 nor finally of that which is bereft of mind and reason 7for there is no person of a horse or ox or any other of the animals which dumb and unreasoning live a life of sense alone71 but we say there is a person of a man1 of ,god1 of an angel4 ,again1 some substances are universal1 others are particular4 ,universal terms are those which are predicated of individuals1 as man1 animal1 stone1 stock and other things of this kind which are either genera or species2 for the term man is applied to individual men just as animal is to individual animals1 and stone and stock to individual stones and stocks4 ,but particulars are terms which are never predicated of other things1 as ,cicero1 ,plato1 this stone from which this statue of ,achilles was hewn1 this piece of wood out of which this table was made4 ,but in all these things person cannot in any case be applied to universals1 but only to particulars and individuals2 for there is no person of a man if animal or general2 only the single persons of ,cicero1 ,plato1 or other single individuals are termed persons4 #eh ,for a similar example of the method of diuisio cf4 ,cic4 ,de ,off4 ii4 #c4 #aa4 ,cf4 also ,isag4 ,porph4 edit4 prima1 i4 #aj 7ed4 ,brandt1 p4 #bi74 ,,iii4 ,quocirca si persona in solis substantiis est atque in his rationabilibus substantiaque omnis natura est nec in uniuersalibus sed in indiuiduis constat1 reperta personae est definitio3 naturae rationabilis indiuidua substantia4 ,sed nos hac definitione eam quam ,graeci ,greek3 hupostasin dicunt terminauimus4 ,nomen enim personae uidetur aliunde traductum1 ex his scilicet personis quae in comoediis tragoediisque eos quorum interest homines repraesentabant4 ,persona uero dicta est a personando circumflexa paenultima4 ,quod si acuatur antepaenultima1 apertissime a sono dicta uidebitur2 idcirco autem a sono1 quia concauitate ipsa maior necesse est uoluatur sonus4 ,graeci quoque has personas ,greek3 prosopa uocant ab eo quod ponantur in facie atque ante oculos obtegant uultum3 ,greek3 para tou pros tous opas tithesthai4 ,sed quoniam personis inductis histriones indiuiduos homines quorum intererat in tragoedia uel in comoedia ut dictum est repraesentabant1 id est ,hecubam uel ,medeam uel ,simonem uel ,chremetem1 idcirco ceteros quoque homines1 quorum certa pro sui forma esset agnitio1 et ,latini personam et ,graeci ,greek3 prosopa nuncupauerunt4 ,longe uero illi signatius naturae rationabilis indiuiduam subsistentiam ,greek3 hupostaseos nomine uocauerunt1 nos uero per inopiam significantium uocum translaticiam retinuimus nuncupationem1 eam quam illi ,greek3 hupostasin dicunt personam uocantes2 sed peritior ,graecia sermonum ,greek3 hupostasin uocat indiuiduam subsistentiam4 ,atque1 uti ,graeca utar oratione in rebus quae a ,graecis agitata ,latina interpretatione translata sunt3 ,greek3 hai ousiai en men tois katholou einai dunantai4 en de tois atomois kai kata meros monois huphistantai1 id est3 essentiae in uniuersalibus quidem esse possunt1 in solis uero indiuiduis et particularibus substant4 ,intellectus enim uniuersalium rerum ex particularibus sumptus est4 ,quocirca cum ipsae subsistentiae in uniuersalibus quidem sint1 in particularibus uero capiant substantiam1 iure subsistentias particulariter substantes ,greek3 hupostaseis appellauerunt4 ,neque enim pensius subtiliusque intuenti idem uidebitur esse subsistentia quod substantia4 ,nam quod ,graeci ,greek3 ousiosin uel ,greek3 ousiosthai dicunt1 id nos subsistentiam uel subsistere appellamus2 quod uero illi ,greek3 hupostasin uel ,greek3 huphistasthai1 id nos substantiam uel substare interpretamur4 ,subsistit enim quod ipsum accidentibus1 ut possit esse1 non indiget4 ,substat autem id quod aliis accidentibus subiectum quoddam1 ut esse ualeant1 subministrat2 sub illis enim stat1 dum subiectum est accidentibus4 ,itaque genera uel species subsistunt tantum2 neque enim accidentia generibus speciebus99ue contingunt4 ,indiuidua uero non modo subsistunt uerum etiam substant1 nam neque ipsa indigent accidentibus ut sint2 informata enim sunt iam propriis et specificis differentiis et accidentibus ut esse possint ministrant1 dum sunt scilicet subiecta4 ,quocirca ,greek3 einai atque ,greek3 ousiosthai esse atque subsistere1 ,greek3 huphistasthai uero substare intellegitur4 ,neque enim uerborum inops ,graecia est1 ut ,marcus ,tullius alludit1 sed essentiam1 subsistentiam1 substantiam1 personam totidem nominibus reddit1 essentiam quidem ,greek3 ousian1 subsistentiam uero ,greek3 ousiosin1 substantiam ,greek3 hupostasin1 personam ,greek3 prosopon appellans4 ,ideo autem ,greek3 hupostaseis ,graeci indiuiduas substantias uocauerunt1 quoniam ceteris subsunt et quibusdam quasi accidentibus subpositae subiectaeque sunt2 atque idcirco nos quoque eas substantias nuncupamus quasi subpositas1 quas illi#ei ,greek3 hupostaseis1 cumque etiam ,greek3 prosopa nuncupent easdem substantias1 possumus nos quoque nuncupare personas4 ,idem est igitur ,greek3 ousian esse quod essentiam1 idem ,greek3 ousiosin quod subsistentiam1 idem ,greek3 hupostasin quod substantiam1 idem ,greek3 prosopon quod personam4 ,quare autem de inrationabilibus animalibus ,graecus ,greek3 hupostasin non dicat1 sicut nos de eisdem nomen substantiae praedicamus1 haec ratio est1 quoniam nomen hoc melioribus applicatum est1 ut aliqua id quod est excellentius1 tametsi non descriptione naturae secundum id quod ,greek3 huphistasthai atque substare est1 at certe ,greek3 hupostaseos uel substantiae uocabulis discerneretur4 ,est igitur et hominis quidem essentia1 id est ,greek3 ousia1 et subsistentia1 id est ,greek3 ousiosis1 et ,greek3 hupostasis1 id est substantia1 et ,greek3 prosopon1 id est persona2 ,greek3 ousia1 quidem atque essentia quoniam est1 ,greek3 ousiosis uero atque subsistentia quoniam in nullo subiecto est1 ,greek3 hupostasis uero atque substantia1 quoniam subest ceteris quae subsistentiae non sunt1 id est ,greek3 ousioseis2 est ,greek3 prosopon atque persona1 quoniam est rationabile indiuiduum4 ,deus quoque et ,greek3 ousia est et essentia1 est enim et maxime ipse est a quo omnium esse proficiscitur4 ,est ,greek3 ousiosis1 id est subsistentia 7subsistit enim nullo indigens71 et ,greek3 huphistasthai2 substat enim4 ,vnde etiam dicimus unam esse ,greek3 ousian uel ,greek3 ousiosin1 id est essentiam uel subsistentiam deitatis1 sed tres ,greek3 hupostaseis1 id est tres substantias4 ,et quidem secundum hunc modum dixere unam trinitatis essentiam1 tres substantias tresque personas4 ,nisi enim tres in deo substantias ecclesiasticus loquendi usus excluderet1 uideretur idcirco de deo dici substantia1 non quod ipse ceteris rebus quasi subiectum supponeretur1 sed quod idem omnibus uti praeesset ita etiam quasi principium subesset rebus1 dum eis omnibus ,greek3 ousiosthai uel subsistere subministrat4 #ei quas illi ,vallinus2 quasi uel quas codd4 meliores4 ,,iii4 ,wherefore if ,person belongs to substances alone1 and these rational1 and if every nature is a substance1 existing not in universals but in individuals1 we have found the definition of ,person1 viz43 ,the individual substance of a rational nature4#fj ,now by this definition we ,latins have described what the ,greeks call ,greek3 hupostasis4 ,for the word person seems to be borrowed from a different source1 namely from the masks which in comedies and tragedies used to signify the different subjects of representation4 ,now persona mask is derived from personare1 with a circumflex on the penultimate4 ,but if the accent is put on the antepenultimate#fa the word will clearly be seen to come from sonus sound1 and for this reason1 that the hollow mask necessarily produces a larger sound4 ,the ,greeks1 too1 call these masks ,greek3 prosopa from the fact that they are placed over the face and conceal the countenance from the spectator3 ,greek3 para tou pros tous opas tithesthai4 ,but since1 as we have said1 it was by the masks they put on that actors played the different characters represented in a tragedy or comedy--,hecuba or ,medea or ,simon or ,chremes1--so also all other men who could be recognized by their several characteristics were designated by the ,latins with the term persona and by the ,greeks with ,greek3 prosopa4 ,but the ,greeks far more clearly gave to the individual subsistence of a rational nature the name ,greek3 hupostasis while we through want of appropriate words have kept a borrowed term1 calling that persona which they call ,greek3 hupostasis2 but ,greece with its richer vocabulary gives the name ,greek3 hupostasis to the individual subsistence4 ,and1 if ,i may use ,greek in dealing with matters which were first mooted by ,greeks before they came to be interpreted in ,latin3 ,greek3 hai ousiai en men tois katholou einai dunantai4 en de tois atomois kai kata meros monois huphistantai1 that is3 essences indeed can have potential existence in universals1 but they have particular substantial existence in particulars alone4 ,for it is from particulars that all our comprehension of universals is taken4 ,wherefore since subsistences are present in universals but acquire substance in particulars they rightly gave the name ,greek3 hupostasis to subsistences which acquired substance through the medium of particulars4 ,for to no one using his eyes with any care or penetration will subsistence and substance appear identical4 ,for our equivalents of the ,greek terms ,greek3 ousiosis ousiosthai are respectively subsistentia and subsistere1 while their ,greek3 hupostasis huphistasthai are represented by our substantia and substare4 ,for a thing has subsistence when it does not require accidents in order to be1 but that thing has substance which supplies to other things1 accidents to wit1 a substrate enabling them to be2 for it substands those things so long as it is subjected to accidents4 ,thus genera and species have only subsistence1 for accidents do not attach to genera and species4 ,but particulars have not only subsistence but substance1 for they1 no more than generals1 depend on accidents for their ,being2 for they are already provided with their proper and specific differences and they enable accidents to be by supplying them with a substrate4 ,wherefore esse and subsistere represent ,greek3 einai and ,greek3 ousiosthai1 while substare represents ,greek3 huphistasthai4 ,for ,greece is not1 as ,marcus ,tullius#fb playfully says1 short of words1 but provides exact equivalents for essentia1 subsistentia1 substantia and persona--,greek3 ousia for essentia1 ,greek3 ousiosis for subsistentia1 ,greek3 hupostasis for substantia1 ,greek3 prosopon for persona4 ,but the ,greeks called individual substances ,greek3 hupostaseis because they underlie the rest and offer support and substrate to what are called accidents2 and we in our term call them substances as being substrate--,greek3 hupostaseis1 and since they also term the same substances ,greek3 prosopa1 we too may call them persons4 ,so ,greek3 ousia is identical with essence1 ,greek3 ousiosis with subsistence1 ,greek3 hupostasis with substance1 ,greek3 prosopon with person4 ,but the reason why the ,greek does not use ,greek3 hupostasis of irrational animals while we apply the term substance to them is this3 ,this term was applied to things of higher value1 in order that what is more excellent might be distinguished1 if not by a definition of nature answering to the literal meaning of ,greek3 huphistasthaisubstare1 at any rate by the words ,greek3 hupostasissubstantia4 ,to begin with1 then1 man is essence1 i4e4 ,greek3 ousia1 subsistence1 i4e4 ,greek3 ousiosis1 hupostasis1 i4e4 substance1 ,greek3 prosopon1 i4e4 person3 ,greek3 ousia or essentia because he is1 ,greek3 ousiosis1 or subsistence because he is not accidental to any subject1 ,greek3 hupostusis or substance because he is subject to all the things which are not subsistences or ,greek3 ousioseis1 while he is ,greek3 prosopon or person because he is a rational individual4 ,next1 ,god is ,greek3 ousia1 or essence1 for ,he is and is especially that from which proceeds the ,being of all things4 ,to ,him belong ,greek3 ousiosis1 i4e4 subsistence1 for ,he subsists in absolute independence1 and ,greek3 huphistasthai1 for ,he is substantial ,being4 ,whence we go on to say that there is one ,greek3 ousia or ,greek3 ousiosis1 i4e4 one essence or subsistence of the ,godhead1 but three ,greek3 hupostaseis or substances4 ,and indeed1 following this use1 men have spoken of ,one essence1 three substances and three persons of the ,godhead4 ,for did not the language of the ,church forbid us to say three substances in speaking of ,god1#fc substance might seem a right term to apply to ,him1 not because ,he underlies all other things like a substrate1 but because1 just as ,he excels above all things1 so ,he is the foundation and support of things1 supplying them all with ,greek3 ousiosthai or subsistence4 #fj ,boethius's definition of persona was adopted by ,st4 ,thomas 7,s4 i4 #bi4 #a71 was regarded as classical by the ,schoolmen1 and has the approval of modern theologians4 ,cf4 ,dorner1 ,doctrine of ,christ1 iii4 p4 #caa4 #fa ,implying a short penultimate4 #fb ,tusc4 ii4 #ae4 #ce4 #fc ,for a similar submission of his own opinion to the usage of the ,church cf4 the end of ,tr4 i4 and of ,tr4 ii4 ,,iv4 ,sed haec omnia idcirco sint dicta1 ut differentiam naturae atque personae id est ,greek3 ousias atque ,greek3 hupostaseos monstraremus4 ,quo uero nomine unumquodque oporteat appellari1 ecclesiasticae sit locutionis arbitrium4 ,hoc interim constet quod inter naturam personamque differre praediximus1 quoniam natura est cuiuslibet substantiae specificata proprietas1 persona uero rationabilis naturae indiuidua substantia4 ,hanc in ,christo ,nestorius duplicem esse constituit eo scilicet traductus errore1 quod putauerit in omnibus naturis dici posse personam4 ,hoc enim praesumpto1 quoniam in ,christo duplicem naturam esse censebat1 duplicem quoque personam esse confessus est4 ,qua in re eum falsum esse cum definitio superius dicta conuincat1 tum haec argumentatio euidenter eius declarabit errorem4 ,si enim non est ,christi una persona duasque naturas esse manifestum est1 hominis scilicet atque dei 7nec tam erit insipiens quisquam1 utqui utramque earum a ratione seiungat71 sequitur ut duae uideantur esse personae2 est enim persona ut dictum est naturae rationabilis indiuidua substantia4 ,quae est igitur facta hominis deique coniunctio8 ,num ita quasi cum duo corpora sibimet apponuntur1 ut tantum locis iuncta sint et nihil in alterum ex alterius qualitate perueniat8 ,quem coniunctionis ,graeci modum ,greek3 kata parathesin uocant4 ,sed si ita humanitas diuinitati coniuncta est1 nihil horum ex utrisque confectum est ac per hoc nihil est ,christus4 ,nomen quippe ipsum unum quiddam significat singularitate uocabuli4 ,at si duabus personis manentibus ea coniunctio qualem superius diximus facta est naturarum1 unum ex duobus effici nihil potuit2 omnino enim ex duabus personis nihil umquam fieri potest4 ,nihil igitur unum secundum ,nestorium ,christus est ac per hoc omnino nihil4 ,quod enim non est unum1 nec esse omnino potest2 esse enim atque unum conuertitur et quodcumque unum est est4 ,etiam ea quae ex pluribus coniunguntur ut aceruus1 chorus1 unum tamen sunt4 ,sed esse ,christum manifeste ac ueraciter confitemur2 unum igitur esse dicimus ,christum4 ,quod si ita est1 unam quoque ,christi sine dubitatione personam esse necesse est4 ,nam si duae personae essent1 unus esse non posset2 duos uero esse dicere ,christos nihil est aliud nisi praecipitatae mentis insania4 ,cur enim omnino duos audeat ,christos uocare1 unum hominem alium deum8 ,vel cur eum qui deus est ,christum uocat1 si eum quoque qui homo est ,christum est appellaturus1 cum nihil simile1 nihil habeant ex copulatione coniunctum8 ,cur simili nomine diuersissimis abutatur naturis1 cum1 si ,christum definire cogitur1 utrisque ut ipse dicit ,christis non possit unam definitionis adhibere substantiam8 ,si enim dei atque hominis diuersa substantia est unumque in utrisque ,christi nomen nec diuersarum coniunctio substantiarum unam creditur fecisse personam1 aequiuocum nomen est ,christi et nulla potest definitione concludi4 ,quibus autem umquam scripturis nomen ,christi geminatur8 ,quid uero noui per aduentum saluatoris effectum est8 ,nam catholicis et fidei ueritas et raritas miraculi constat4 ,quam enim magnum est quamque nouum1 quam quod semel nec ullo alio saeculo possit euenire1 ut eius qui solus est deus natura cum humana quae ab eo erat diuersissima conueniret atque ita ex distantibus naturis una fieret copulatione persona6 ,secundum ,nestorii uero sententiam quid contingit noui8 ,seruant1 inquit1 proprias humanitas diuinitasque personas4 ,quando enim non fuit diuinitatis propria humanitatisque persona8 ,quando uero non erit8 ,vel quid amplius in ,iesu generatione contingit quam in cuiuslibet alterius1 si discretis utrisque personis discretae etiam fuere naturae8 ,ita enim personis manentibus illic nulla naturarum potuit esse coniunctio1 ut in quolibet homine1 cuius cum propria persona subsistat1 nulla est ei excellentissimae substantiae coniuncta diuinitas4 ,sed fortasse ,iesum1 id est personam hominis1 idcirco ,christum uocet1 quoniam per eam mira quaedam sit operata diuinitas4 ,esto4 ,deum uero ipsum ,christi appellatione cur uocet8 ,cur uero non elementa quoque ipsa simili audeat appellare uocabulo per quae deus mira quaedam cotidianis motibus operatur8 ,an quia inrationabiles substantiae non possunt habere personam qua#fd ,christi uocabulum excipere possint#fe8 ,nonne in sanctis hominibus ac pietate conspicuis apertus diuinitatis actus agnoscitur8 ,nihil enim intererit1 cur non sanctos quoque uiros eadem appellatione dignetur1 si in adsumptione humanitatis non est una ex coniunctione persona4 ,sed dicat forsitan1 ,illos quoque ,christos uocari fateor1 sed ad imaginem ueri ,christi4 ,quod si nulla ex homine atque deo una persona coniuncta est1 omnes ita ueros ,christos arbitrabimur ut hunc qui ex uirgine genitus creditur4 ,nulla quippe in hoc adunata persona est ex dei atque hominis copulatione sicut nec in eis1 qui dei spiritu de uenturo ,christo praedicebant1 propter quod etiam ipsi quoque appellati sunt ,christi4 ,iam uero sequitur1 ut personis manentibus nullo modo a diuinitate humanitas credatur adsumpta4 ,omnino enim disiuncta sunt quae aeque personis naturisque separantur1 prorsus inquam disiuncta sunt nec magis inter se homines bouesque disiuncti quam diuinitas in ,christo humanitasque discreta est1 si mansere personae4 ,homines quippe ac boues una animalis communitate iunguntur2 est enim illis secundum genus communis substantia eademque in uniuersalitatis collectione natura4 ,deo uero atque homini quid non erit diuersa ratione disiunctum1 si sub diuersitate naturae personarum quoque credatur mansisse discretio8 ,non est igitur saluatum genus humanum1 nulla in nos salus ,christi generatione processit1 tot prophetarum scripturae populum inlusere credentem1 omnis ueteris testamenti spernatur auctoritas per quam salus mundo ,christi generatione promittitur4 ,non autem prouenisse manifestum est1 si eadem in persona est quae in natura diuersitas4 ,eundem quippe saluum fecit quem creditur adsumpsisse2 nulla uero intellegi adsumptio potest1 si manet aeque naturae personaeque discretio4 ,igitur qui adsumi manente persona non potuit1 iure non uidebitur per ,christi generationem potuisse saluari4 ,non est igitur per generationem ,christi hominum saluata natura1--quod credi nefas est4 ,sed quamquam permulta sint quae hunc sensum inpugnare ualeant atque perfringere1 de argumentorum copia tamen haec interim libasse sufficiat4 #fd quae codd4 #fe possit ,vallinus4 ,,iv4 ,you must consider that all ,i have said so far has been for the purpose of marking the difference between ,nature and ,person1 that is1 ,greek3 ousia and ,greek3 hupostasis4 ,the exact terms which should be applied in each case must be left to the decision of ecclesiastical usage4 ,for the time being let that distinction between ,nature and ,person hold which ,i have affirmed1 viz4 that ,nature is the specific property of any substance1 and ,person the individual substance of a rational nature4 ,nestorius affirmed that in ,christ ,person was twofold1 being led astray by the false notion that ,person may be applied to every nature4 ,for on this assumption1 understanding that there were in ,christ two natures1 he declared that there were likewise two persons4 ,and although the definition which we have already given is enough to prove ,nestorius wrong1 his error shall be further declared by the following argument4 ,if the ,person of ,christ is not single1 and if it is clear that there are in ,him two natures1 to wit1 divine and human 7and no one will be so foolish as to fail to include either in the definition71 it follows that there must apparently be two persons2 for ,person1 as has been said1 is the individual substance of a rational nature4 ,what kind of union1 then1 between ,god and man has been effected8 ,is it as when two bodies are laid the one against the other1 so that they are only joined locally1 and no touch of the quality of the one reaches the other--the kind of union which the ,greeks term ,greek3 kata parathesin by juxtaposition8 ,but if humanity has been united to divinity in this way no one thing has been formed out of the two1 and hence ,christ is nothing4 ,the very name of ,christ1 indeed1 denotes by its singular number a unity4 ,but if the two persons continued and such a union of natures as we have above described took place1 there could be no unity formed from two things1 for nothing could ever possibly be formed out of two persons4 ,therefore ,christ is1 according to ,nestorius1 in no respect one1 and therefore ,he is absolutely nothing4 ,for what is not one cannot exist either2 because ,being and unity are convertible terms1 and whatever is one is4 ,even things which are made up of many items1 such as a heap or chorus1 are nevertheless a unity4 ,now we openly and honestly confess that ,christ is2 therefore we say that ,christ is a ,unity4 ,and if this is so1 then without controversy the ,person of ,christ is one also4 ,for if the ,persons were two ,he could not be one2 but to say that there are two ,christs is nothing else than the madness of a distraught brain4 ,could ,nestorius1 ,i ask1 dare to call the one man and the one ,god in ,christ two ,christs8 ,or why does he call ,him ,christ who is ,god1 if he is also going to call ,him ,christ who is man1 when his combination gives the two no common factor1 no coherence8 ,why does he wrongly use the same name for two utterly different natures1 when1 if he is compelled to define ,christ1 he cannot1 as he himself admits1 apply the substance of one definition to both his ,christs8 ,for if the substance of ,god is different from that of man1 and the one name of ,christ applies to both1 and the combination of different substances is not believed to have formed one ,person1 the name of ,christ is equivocal#ff and cannot be comprised in one definition4 ,but in what ,scriptures is the name of ,christ ever made double8 ,or what new thing has been wrought by the coming of the ,saviour8 ,for the truth of the faith and the unwontedness of the miracle alike remain1 for ,catholics1 unshaken4 ,for how great and unprecedented a thing it is--unique and incapable of repetition in any other age--that the nature of ,him who is ,god alone should come together with human nature which was entirely different from ,god to form from different natures by conjunction a single ,person6 ,but now1 if we follow ,nestorius1 what happens that is new8 ,humanity and divinity1 quoth he1 keep their proper ,persons4 ,well1 when had not divinity and humanity each its proper ,person8 ,and when1 we answer1 will this not be so8 ,or wherein is the birth of ,jesus more significant than that of any other child1 if1 the two ,persons remaining distinct1 the natures also were distinct8 ,for while the ,persons remained so there could no more be a union of natures in ,christ than there could be in any other man with whose substance1 be it never so perfect1 no divinity was ever united because of the subsistence of his proper person4 ,but for the sake of argument let him call ,jesus1 i4e4 the human person1 ,christ1 because through that person ,god wrought certain wonders4 ,agreed4 ,but why should he call ,god ,himself by the name of ,christ8 ,why should he not go on to call the very elements by that name8 ,for through them in their daily movements ,god works certain wonders4 ,is it because irrational substances cannot possess a ,person enabling them to receive the name of ,christ8 ,is not the operation of ,god seen plainly in men of holy life and notable piety8 ,there will surely be no reason not to call the saints also by that name1 if ,christ taking humanity on ,him is not one ,person through conjunction4 ,but perhaps he will say1 ,i allow that such men are called ,christs1 but it is because they are in the image of the true ,christ4 ,but if no one ,person has been formed of the union of ,god and man1 we shall consider all of them just as true ,christs as ,him who1 we believe1 was born of a ,virgin4 ,for no ,person has been made one by the union of ,god and man either in ,him or in them who by the ,spirit of ,god foretold the coming ,christ1 for which cause they too were called ,christs4 ,so now it follows that so long as the ,persons remain1 we cannot in any wise believe that humanity has been assumed by divinity4 ,for things which differ alike in persons and natures are certainly separate1 nay absolutely separate2 man and oxen are not further separate than are divinity and humanity in ,christ1 if the ,persons have remained4 ,men indeed and oxen are united in one animal nature1 for by genus they have a common substance and the same nature in the collection which forms the universal4#fg ,but ,god and man will be at all points fundamentally different if we are to believe that distinction of ,persons continues under difference of nature4 ,then the human race has not been saved1 the birth of ,christ has brought us no salvation1 the writings of all the prophets have but beguiled the people that believed in them1 contempt is poured upon the authority of the whole ,old ,testament which promised to the world salvation by the birth of ,christ4 ,it is plain that salvation has not been brought us1 if there is the same difference in ,person that there is in ,nature4 ,no doubt ,he saved that humanity which we believe ,he assumed2 but no assumption can be conceived1 if the separation abides alike of ,nature and of ,person4 ,hence that human nature which could not be assumed as long as the ,person continued1 will certainly and rightly appear incapable of salvation by the birth of ,christ4 ,wherefore man's nature has not been saved by the birth of ,christ--an impious conclusion4#fh ,but although there are many weapons strong enough to wound and demolish the ,nestorian view1 let us for the moment be content with this small selection from the store of arguments available4 #ff ,cf4 the discussion of aequiuoca,greek3 homonumos in ,isag4 ,porph4 ,vide ,brandt's ,index4 #fg ,vniuersalitas,greek3 to katholou4 #fh ,for a similar reductio ad absurdum ending in quod nefas est see ,tr4 iii4 7supra1 p4 #dd7 and ,cons4 v4 #c 7infra1 p4 #cgd74 ,v4 ,transeundum quippe est ad ,eutychen qui cum a ueterum orbitis esset euagatus1 in contrarium cucurrit errorem asserens tantum abesse1 ut in ,christo gemina persona credatur1 ut ne naturam quidem in eo duplicem oporteat confiteri2 ita quippe esse adsumptum hominem1 ut ea sit adunatio facta cum deo1 ut natura humana non manserit4 ,huius error ex eodem quo ,nestorii fonte prolabitur4 ,nam sicut ,nestorius arbitratur non posse esse naturam duplicem quin persona fieret duplex1 atque ideo1 cum in ,christo naturam duplicem confiteretur1 duplicem credidit esse personam1 ita quoque ,eutyches non putauit naturam duplicem esse sine duplicatione personae et cum non confiteretur duplicem esse personam1 arbitratus est consequens1 ut una uideretur esse natura4 ,itaque ,nestorius recte tenens duplicem in ,christo esse naturam sacrilege confitetur duas esse personas2 ,eutyches uero recte credens unam esse personam impie credit unam quoque esse naturam4 ,qui conuictus euidentia rerum1 quandoquidem manifestum est aliam naturam esse hominis aliam dei1 ait duas se confiteri in ,christo naturas ante adunationem1 unam uero post adunationem4 ,quae sententia non aperte quod uult eloquitur4 ,vt tamen eius dementiam perscrutemur1 adunatio haec aut tempore generationis facta est aut tempore resurrectionis4 ,sed si tempore generationis facta est1 uidetur putare et ante generationem fuisse humanam carnem non a ,maria sumptam sed aliquo modo alio praeparatam1 ,mariam uero uirginem appositam ex qua caro nasceretur quae ab ea sumpta non esset1 illam uero carnem quae antea fuerit esse et diuisam atque a diuinitatis substantia separatam2 cum ex uirgine natus est1 adunatum esse deo1 ut una uideretur facta esse natura4 ,vel si haec eius sententia non est1 illa esse poterit dicentis duas ante adunationem1 unam post adunationem1 si adunatio generatione perfecta est1 ut corpus quidem a ,maria sumpserit1 sed1 antequam sumeret1 diuersam deitatis humanitatisque fuisse naturam2 sumptam uero unam factam atque in diuinitatis cessisse substantiam4 ,quod si hanc adunationem non putat generatione sed resurrectione factam1 rursus id duobus fieri arbitrabitur modis2 aut enim genito ,christo et non adsumente de ,maria corpus aut adsumente ab eadem carnem1 usque dum resurgeret quidem1 duas fuisse naturas1 post resurrectionem unam factam4 ,de quibus illud disiunctum nascitur1 quod interrogabimus hoc modo3 natus ex ,maria ,christus aut ab ea carnem humanam traxit aut minime4 ,si non confitetur ex ea traxisse1 dicat quo homine indutus aduenerit1 utrumne eo qui deciderat praeuaricatione peccati an alio8 ,si eo de cuius semine ductus est homo1 quem uestita diuinitas est8 ,nam si ex semine ,abrahae atque ,dauid et postremo ,mariae non fuit caro illa qua natus est1 ostendat ex cuius hominis sit carne deriuatus1 quoniam post primum hominem caro omnis humana ex humana carne deducitur4 ,sed si quem dixerit hominem a quo generatio sumpta sit saluatoris praeter ,mariam uirginem1 et ipse errore confundetur et adscribere mendacii notam summae diuinitati inlusus ipse uidebitur1 quando quod ,abrahae atque ,dauid promittitur in sanctis diuinationibus1 ut ex eorum semine toti mundo salus oriatur1 aliis distribuit1 cum praesertim1 si humana caro sumpta est1 non ab alio sumi potuerit nisi unde etiam procreabatur4 ,si igitur a ,maria non est sumptum corpus humanum sed a quolibet alio1 per ,mariam tamen est procreatum quod fuerat praeuaricatione corruptum1 superius dicto repellitur argumento4 ,quod si non eo homine ,christus indutus est qui pro peccati poena sustinuerat mortem1 illud eueniet ex nullius hominis semine talem potuisse nasci qui fuerit sine originalis poena peccati4 ,ex nullo igitur talis sumpta est caro2 unde fit ut nouiter uideatur esse formata4 ,sed haec aut ita hominum uisa est oculis1 ut humanum putaretur corpus quod reuera non esset humanum1 quippe quod nulli originali subiaceret poenae1 aut noua quaedam uera nec poenae peccati subiacens originalis ad tempus hominis natura formata est8 ,si uerum hominis corpus non fuit1 aperte arguitur mentita diuinitas1 quae ostenderet hominibus corpus1 quod cum uerum non esset1 tum fallerentur ii#fi qui uerum esse arbitrarentur4 ,at si noua ueraque non ex homine sumpta caro formata est1 quo tanta tragoedia generationis8 ,vbi ambitus passionis8 ,ego quippe ne in homine quidem non stulte fieri puto quod inutiliter factum est4 ,ad quam uero utilitatem facta probabitur tanta humilitas diuinitatis1 si homo qui periit generatione ac passione ,christi saluatus non est1 quoniam negatur adsumptus8 ,rursus igitur sicut ab eodem ,nestorii fonte ,eutychis error principium sumpsit1 ita ad eundem finem relabitur1 ut secundum ,eutychen quoque non sit saluatum genus humanum1 quoniam non is qui aeger esset et saluatione curaque egeret1 adsumptus est4 ,traxisse autem hanc sententiam uidetur1 si tamen huius erroris fuit ut crederet non fuisse corpus ,christi uere ex homine sed extra atque adeo in caelo formatum1 quoniam cum eo in caelum creditur ascendisse4 ,quod exemplum continet tale3 non ascendit in caelum1 nisi qui de caelo descendit4 #fi hii uel hi codd4 ,v4 ,i must now pass to ,eutyches who1 wandering from the path of primitive doctrine1 has rushed into the opposite error#gj and asserts that so far from our having to believe in a twofold ,person in ,christ1 we must not even confess a double ,nature2 humanity1 he maintains1 was so assumed that the union with ,godhead involved the disappearance of the human nature4 ,his error springs from the same source as that of ,nestorius4 ,for just as ,nestorius deems there could not be a double ,nature unless the ,person were doubled1 and therefore1 confessing the double ,nature in ,christ1 has perforce believed the ,person to be double1 so also ,eutyches deemed that the ,nature was not double unless the ,person was double1 and since he did not confess a double ,person1 he thought it a necessary consequence that the ,nature should be regarded as single4 ,thus ,nestorius1 rightly holding ,christ's ,nature to be double1 sacrilegiously professes the ,persons to be two2 whereas ,eutyches1 rightly believing the ,person to be single1 impiously believes that the ,nature also is single4 ,and being confuted by the plain evidence of facts1 since it is clear that the ,nature of ,god is different from that of man1 he declares his belief to be3 two ,natures in ,christ before the union and only one after the union4 ,now this statement does not express clearly what he means4 ,however1 let us scrutinize his extravagance4 ,it is plain that this union took place either at the moment of conception or at the moment of resurrection4 ,but if it happened at the moment of conception1 ,eutyches seems to think that even before conception ,he had human flesh1 not taken from ,mary but prepared in some other way1 while the ,virgin ,mary was brought in to give birth to flesh that was not taken from her2 that this flesh1 which already existed1 was apart and separate from the substance of divinity1 but that when ,he was born of the ,virgin it was united to ,god1 so that the ,nature seemed to be made one4 ,or if this be not his opinion1 since he says that there were two ,natures before the union and one after1 supposing the union to be established by conception1 an alternative view may be that ,christ indeed took a body from ,mary but that before ,he took it the ,natures of ,godhead and manhood were different3 but the ,nature assumed became one with that of ,godhead into which it passed4 ,but if he thinks that this union was effected not by conception but by resurrection1 we shall have to assume that this too happened in one of two ways2 either ,christ was conceived and did not assume a body from ,mary or ,he did assume flesh from her1 and there were 7until indeed ,he rose7 two ,natures which became one after the ,resurrection4 ,from these alternatives a dilemma arises which we will examine as follows3 ,christ who was born of ,mary either did or did not take human flesh from her4 ,if ,eutyches does not admit that ,he took it from her1 then let him say what manhood ,he put on to come among us--that which had fallen through sinful disobedience or another8 ,if it was the manhood of that man from whom all men descend1 what manhood did divinity invest8 ,for if that flesh in which ,he was born came not of the seed of ,abraham and of ,david and finally of ,mary1 let ,eutyches show from what man's flesh he descended1 since1 after the first man1 all human flesh is derived from human flesh4 ,but if he shall name any child of man beside ,mary the ,virgin as the cause of the conception of the ,saviour1 he will both be confounded by his own error1 and1 himself a dupe1 will stand accused of stamping with falsehood the very ,godhead for thus transferring to others the promise of the sacred oracles made to ,abraham and ,david#ga that of their seed salvation should arise for all the world1 especially since if human flesh was taken it could not be taken from any other but ,him of whom it was begotten4 ,if1 therefore1 ,his human body was not taken from ,mary but from any other1 yet that was engendered through ,mary which had been corrupted by disobedience1 ,eutyches is confuted by the argument already stated4 ,but if ,christ did not put on that manhood which had endured death in punishment for sin1 it will result that of no man's seed could ever one have been born who should be1 like ,him1 without punishment for original sin4 ,therefore flesh like ,his was taken from no man1 whence it would appear to have been new- formed for the purpose4 ,but did this flesh then either so appear to human eyes that the body was deemed human which was not really human1 because it was not subject to any primal penalty1 or was some new true human flesh formed as a makeshift1 not subject to the penalty for original sin8 ,if it was not a truly human body1 the ,godhead is plainly convicted of falsehood for displaying to men a body which was not real and thus deceived those who thought it real4 ,but if flesh had been formed new and real and not taken from man1 to what purpose was the tremendous tragedy of the conception8 ,where the value of ,his long ,passion8 ,i cannot but consider foolish even a human action that is useless4 ,and to what useful end shall we say this great humiliation of ,divinity was wrought if ruined man has not been saved by the conception and the ,passion of ,christ--for they denied that he was taken into ,godhead8 ,once more then1 just as the error of ,eutyches took its rise from the same source as that of ,nestorius1 so it hastens to the same goal inasmuch as according to ,eutyches also the human race has not been saved1#gb since man who was sick and needed health and salvation was not taken into ,godhead4 ,yet this is the conclusion he seems to have drawn1 if he erred so deeply as to believe that ,christ's body was not taken really from man but from a source outside him and prepared for the purpose in heaven1 for ,he is believed to have ascended with it up into heaven4 ,which is the meaning of the text3 none hath ascended into heaven save ,him who came down from heaven4 #gj ,the ecclesiastical uia media1 with the relegation of opposing theories to the extremes1 which meet in a common fount of falsity1 owes something to ,aristotle and to our author4 ,vide infra1 p4 #aah4 #ga ,the use of this kind of argument by ,boethius allays any suspicion as to the genuineness of ,tr4 iv4 which might be caused by the use of allegorical interpretation therein4 ,note also that in the ,consolatio the framework is allegory1 which is also freely applied in the details4 #gb ,another reductio ad absurdum or ad impietatem1 cf4 supra1 p4 #ih1 note b4 ,,vi4 ,sed satis de ea parte dictum uidetur1 si corpus quod ,christus excepit ex ,maria non credatur adsumptum4 ,si uero adsumptum est ex ,maria neque permansit perfecta humana diuinaque natura1 id tribus effici potuit modis3 aut enim diuinitas in humanitatem translata est aut humanitas in diuinitatem aut utraeque in se ita temperatae sunt atque commixtae1 ut neutra substantia propriam formam teneret4 ,sed si diuinitas in humanitatem translata est1 factum est1 quod credi nefas est1 ut humanitate inmutabili substantia permanente diuinitas uerteretur et quod passibile atque mutabile naturaliter exsisteret1 id inmutabile permaneret1 quod uero inmutabile atque inpassibile naturaliter creditur1 id in rem mutabilem uerteretur4 ,hoc igitur fieri nulla ratione contingit4 ,sed humana forsitan natura in deitatem uideatur esse conuersa4 ,hoc uero qui fieri potest1 si diuinitas in generatione ,christi et humanam animam suscepit et corpus8 ,non enim omnis res in rem omnem uerti ac transmutari potest4 ,nam cum substantiarum aliae sint corporeae1 aliae incorporeae1 neque corporea in incorpoream neque incorporea in eam quae corpus est mutari potest1 nec uero incorporea in se inuicem formas proprias mutant2 sola enim mutari transformarique in se possunt quae habent unius materiae commune subiectum1 nec haec omnia1 sed ea quae in se et facere et pati possunt4 ,id uero probatur hoc modo3 neque enim potest aes in lapidem permutari nec uero idem aes in herbam nec quodlibet aliud corpus in quodlibet aliud transfigurari potest1 nisi et eadem sit materia rerum in se transeuntium et a se et facere et pati possint1 ut1 cum uinum atque aqua miscentur1 utraque sunt talia quae actum sibi passionemque communicent4 ,potest enim aquae qualitas a uini qualitate aliquid pati2 potest item uini ab aquae qualitate aliquid pati4 ,atque idcirco si multum quidem fuerit aquae1 uini uero paululum1 non dicuntur inmixta1 sed alterum alterius qualitate corrumpitur4 ,si quis enim uinum fundat in mare1 non mixtum est mari uinum sed in mare corruptum1 idcirco quoniam qualitas aquae multitudine sui corporis nihil passa est a qualitate uini1 sed potius in se ipsam uini qualitatem propria multitudine commutauit4 ,si uero sint mediocres sibique aequales uel paulo inaequales naturae quae a se facere et pati possunt1 illae miscentur et mediocribus inter se qualitatibus temperantur4 ,atque haec quidem in corporibus neque his omnibus1 sed tantum quae a se1 ut dictum est1 et facere et pati possunt communi atque eadem materia subiecta4 ,omne enim corpus quod in generatione et corruptione subsistit communem uidetur habere materiam1 sed non omne ab omni uel in omni uel facere aliquid uel pati potest4 ,corpora uero in incorporea nulla ratione poterunt permutari1 quoniam nulla communi materia subiecta participant quae susceptis qualitatibus in alterutram permutetur4 ,omnis enim natura incorporeae substantiae nullo materiae nititur fundamento2 nullum uero corpus est cui non sit materia subiecta4 ,quod cum ita sit cumque ne ea quidem quae communem materiam naturaliter habent in se transeant1 nisi illis adsit potestas in se et a se faciendi ac patiendi1 multo magis in se non permutabuntur quibus non modo communis materia non est1 sed cum alia res materiae fundamento nititur ut corpus1 alia omnino materiae subiecto non egeat ut incorporeum4 ,non igitur fieri potest1 ut corpus in incorporalem speciem permutetur1 nec uero fieri potest1 ut incorporalia in sese commixtione aliqua permutentur4 ,quorum enim communis nulla materia est1 nec in se uerti ac permutari queunt4 ,nulla autem est incorporalibus materia rebus2 non poterunt igitur in se inuicem permutari4 ,sed anima et deus incorporeae substantiae recte creduntur2 non est igitur humana anima in diuinitatem a qua adsumpta est permutata4 ,quod si neque corpus neque anima in diuinitatem potuit uerti1 nullo modo fieri potuit1 ut humanitas conuerteretur in deum4 ,multo minus uero credi potest1 ut utraque in sese confunderentur1 quoniam neque incorporalitas transire ad corpus potest neque rursus e conuerso corpus ad incorporalitatem1 quando quidem nulla his materia subiecta communis est quae alterutris substantiarum qualitatibus permutetur4 ,at hi ita aiunt ex duabus quidem naturis ,christum consistere1 in duabus uero minime1 hoc scilicet intendentes1 quoniam quod ex duabus consistit ita unum fieri potest1 ut illa ex quibus dicitur constare non maneant2 ueluti cum mel aquae confunditur neutrum manet1 sed alterum alterius copulatione corruptum quiddam tertium fecit1 ita illud quidem quod ex melle atque aqua tertium fit constare ex utrisque dicitur1 in utrisque uero negatur4 ,non enim poterit in utrisque constare1 quando utrorumque natura non permanet4 ,ex utrisque enim constare potest1 licet ea ex quibus coniungitur alterutra qualitate corrupta sint2 in utrisque uero huiusmodi constare non poterit1 quoniam ea quae in se transfusa sunt non manent ac non sunt utraque in quibus constare uideatur1 cum ex utrisque constet in se inuicem qualitatum mutatione transfusis4 ,catholici uero utrumque rationabiliter confitentur1 nam et ex utrisque naturis ,christum et in utrisque consistere4 ,sed id qua ratione dicatur1 paulo posterius explicabo4 ,nunc illud est manifestum conuictam esse ,eutychis sententiam eo nomine1 quod cum tribus modis fieri possit1 ut ex duabus naturis una subsistat1 ut aut diuinitas in humanitatem translata sit aut humanitas in diuinitatem aut utraque permixta sint1 nullum horum modum fieri potuisse superius dicta argumentatione declaratur4 ,,vi4 ,i think enough has been said on the supposition that we should believe that the body which ,christ received was not taken from ,mary4 ,but if it was taken from ,mary and the human and divine natures did not continue1 each in its perfection1 this may have happened in one of three ways4 ,either ,godhead was translated into manhood1 or manhood into ,godhead1 or both were so modified and mingled that neither substance kept its proper form4 ,but if ,godhead was translated into manhood1 that has happened which piety forbids us to believe1 viz4 while the manhood continued in unchangeable substance ,godhead was changed1 and that which was by nature passible and mutable remained immutable1 while that which we believe to be by nature immutable and impassible was changed into a mutable thing4 ,this cannot happen on any show of reasoning4 ,but perchance the human nature may seem to be changed into ,godhead4 ,yet how can this be if ,godhead in the conception of ,christ received both human soul and body8 ,things cannot be promiscuously changed and interchanged4 ,for since some substances are corporeal and others incorporeal1 neither can a corporeal substance be changed into an incorporeal1 nor can an incorporeal be changed into that which is body1 nor yet incorporeals interchange their proper forms2 for only those things can be interchanged and transformed which possess the common substrate of the same matter1 nor can all of these so behave1 but only those which can act upon and be acted on by each other4 ,now this is proved as follows3 bronze can no more be converted into stone than it can be into grass1 and generally no body can be transformed into any other body unless the things which pass into each other have a common matter and can act upon and be acted on by each other1 as when wine and water are mingled both are of such a nature as to allow reciprocal action and influence4 ,for the quality of water can be influenced in some degree by that of wine1 similarly the quality of wine can be influenced by that of water4 ,and therefore if there be a great deal of water but very little wine1 they are not said to be mingled1 but the one is ruined by the quality of the other4 ,for if you pour wine into the sea the wine is not mingled with the sea but is lost in the sea1 simply because the quality of the water owing to its bulk has been in no way affected by the quality of the wine1 but rather by its own bulk has changed the quality of the wine into water4 ,but if the natures which are capable of reciprocal action and influence are in moderate proportion and equal or only slightly unequal1 they are really mingled and tempered by the qualities which are in moderate relation to each other4 ,this indeed takes place in bodies but not in all bodies1 but only in those1 as has been said1 which are capable of reciprocal action and influence and have the same matter subject to their qualities4 ,for all bodies which subsist in conditions of birth and decay seem to possess a common matter1 but all bodies are not capable of reciprocal action and influence4 ,but corporeals cannot in any way be changed into incorporeals because they do not share in any common underlying matter which can be changed into this or that thing by taking on its qualities4 ,for the nature of no incorporeal substance rests upon a material basis2 but there is no body that has not matter as a substrate4 ,since this is so1 and since not even those things which naturally have a common matter can pass over into each other unless they have the power of acting on each other and being acted upon by each other1 far more will those things not suffer interchange which not only have no common matter but are different in substance1 since one of them1 being body1 rests on a basis of matter1 while the other1 being incorporeal1 cannot possibly stand in need of a material substrate4 ,it is therefore impossible for a body to be changed into an incorporeal species1 nor will it ever be possible for incorporeals to be changed into each other by any process of mingling4 ,for things which have no common matter cannot be changed and converted one into another4 ,but incorporeal things have no matter2 they can never1 therefore1 be changed about among themselves4 ,but the soul and ,god are rightly believed to be incorporeal substances2 therefore the human soul has not been converted into the ,godhead by which it was assumed4 ,but if neither body nor soul can be turned into ,godhead1 it could not possibly happen that manhood should be transformed into ,god4 ,but it is much less credible that the two should be confounded together since neither can incorporality pass over to body1 nor again1 contrariwise1 can body pass over into incorporality when these have no common matter underlying them which can be converted by the qualities of one of two substances4 ,but the ,eutychians say that ,christ consists indeed of two natures1 but not in two natures1 meaning1 no doubt1 thereby1 that a thing which consists of two elements can so far become one1 that the elements of which it is said to be made up disappear2 just as1 for example1 when honey is mixed with water neither remains1 but the one thing being spoilt by conjunction with the other produces a certain third thing1 so that third thing which is produced by the combination of honey and water is said to consist of both1 but not in both4 ,for it can never consist in both so long as the nature of both does not continue4 ,for it can consist of both even though each element of which it is compounded has been spoiled by the quality of the other2 but it can never consist in both natures of this kind since the elements which have been transmuted into each other do not continue1 and both the elements in which it seems to consist cease to be1 since it consists of two things translated into each other by change of qualities4 ,but ,catholics in accordance with reason confess both1 for they say that ,christ consists both of and in two natures4 ,how this can be affirmed ,i will explain a little later4 ,one thing is now clear2 the opinion of ,eutyches has been confuted on the ground that1 although there are three ways by which the one nature can subsist of the two1 viz4 either the translation of divinity into humanity or of humanity into divinity or the compounding of both together1 the foregoing train of reasoning proves that no one of the three ways is a possibility4 ,,vii4 ,restat ut1 quemadmodum catholica fides dicat1 et in utrisque naturis ,christum et ex utrisque consistere doceamus4 ,ex utrisque naturis aliquid consistere duo significat3 unum quidem1 cum ita dicimus aliquid ex duabus naturis iungi sicut ex melle atque aqua1 id autem est ut ex quolibet modo confusis1 uel si una uertatur in alteram uel si utraeque in se inuicem misceantur1 nullo modo tamen utraeque permaneant2 secundum hunc modum ,eutyches ait ex utrisque naturis ,christum consistere4 ,alter uero modus est ex utrisque consistendi quod ita ex duabus iunctum est1 ut illa tamen ex quibus iunctum esse dicitur maneant nec in alterutra uertantur1 ut cum dicimus coronam ex auro gemmisque compositam4 ,hic neque aurum in gemmas translatum est neque in aurum gemma conuersa1 sed utraque permanent nec formam propriam derelinquunt4 ,talia ergo ex aliquibus constantia et in his constare dicimus ex quibus consistere praedicantur4 ,tunc enim possumus dicere coronam gemmis auroque consistere2 sunt enim gemmae atque aurum in quibus corona consistat4 ,nam in priore modo non est mel atque aqua in quibus illud quod ex utrisque iungitur constet4 ,cum igitur utrasque manere naturas in ,christo fides catholica confiteatur perfectasque easdem persistere nec alteram in alteram transmutari1 iure dicit et in utrisque naturis ,christum et ex utrisque consistere3 in utrisque quidem1 quia manent utraeque1 ex utrisque uero1 quia utrarumque adunatione manentium una persona fit ,christi4 ,non autem secundum eam significationem ex utrisque naturis ,christum iunctum esse fides catholica tenet1 secundum quam ,eutyches pronuntiat4 ,nam ille talem significationem coniunctionis ex utraque natura sumit1 ut non confiteatur in utrisque consistere1 neque enim utrasque manere2 catholicus uero eam significationem ex utrisque consistendi sumit quae illi sit proxima eamque conseruet quae in utrisque consistere confitetur4 ,aequiuocum igitur est ex utrisque consistere ac potius amphibolum et gemina significatione diuersa designans3 una quidem significatione non manere substantias ex quibus illud quod copulatum est dicatur esse coniunctum1 alio modo significans ita ex utrisque coniunctum1 ut utraque permaneant4 ,hoc igitur expedito aequiuocationis atque ambiguitatis nodo nihil est ultra quod possit opponi1 quin id sit quod firma ueraque fides catholica continet2 eundem ,christum hominem esse perfectum1 eundem deum eundemque qui homo sit perfectus atque deus unum esse deum ac dei filium1 nec quaternitatem trinitati adstrui1 dum homo additur supra perfectum deum1 sed unam eandemque personam numerum trinitatis explere1 ut cum humanitas passa sit1 deus tamen passus esse dicatur1 non quo ipsa deitas humanitas facta sit1 sed quod a deitate fuerit adsumpta4 ,item qui homo est1 dei filius appellatur non substantia diuinitatis sed humanitatis1 quae tamen diuinitati naturali unitate coniuncta est4 ,et cum haec ita intellegentia discernantur permisceanturque1 tamen unus idemque et homo sit perfectus et deus3 deus quidem1 quod ipse sit ex patris substantia genitus1 homo uero1 quod ex ,maria sit uirgine procreatus4 ,itemque qui homo1 deus eo quod a deo fuerit adsumptus1 et qui deus1 homo1 quoniam uestitus homine sit4 ,cumque in eadem persona aliud sit diuinitas quae suscepit1 aliud quam suscepit humanitas1 idem tamen deus atque homo est4 ,nam si hominem intellegas1 idem homo est atque deus1 quoniam homo ex natura1 deus adsumptione4 ,si uero deum intellegas1 idem deus est atque homo1 quoniam natura deus est1 homo adsumptione4 ,fitque in eo gemina natura geminaque substantia1 quoniam homo- deus unaque persona1 quoniam idem homo atque deus4 ,mediaque est haec inter duas haereses uia sicut uirtutes quoque medium tenent4 ,omnis enim uirtus in medio rerum decore locata consistit4 ,siquid enim uel ultra uel infra quam oportuerit fiat1 a uirtute disceditur4 ,medietatem igitur uirtus tenet4 ,quocirca si quattuor haec neque ultra neque infra esse possunt1 ut in ,christo aut duae naturae sint duaeque personae ut ,nestorius ait1 aut una persona unaque natura ut ,eutyches ait1 aut duae naturae sed una persona ut catholica fides credit1 aut una natura duaeque personae1#gc cumque duas quidem naturas duasque personas in ea quae contra ,nestorium dicta est responsione conuicerimus 7unam uero personam unamque naturam esse non posse ,eutyche proponente monstrauimus neque tamen tam amens quisquam huc usque exstitit1 ut unam in eo naturam crederet sed geminas esse personas71 restat ut ea sit uera quam fides catholica pronuntiat geminam substantiam sed unam esse personam4 ,quia uero paulo ante diximus ,eutychen confiteri duas quidem in ,christo ante adunationem naturas1 unam uero post adunationem1 cumque hunc errorem duplicem interpretaremur celare sententiam1 ut haec adunatio aut generatione fieret1 cum ex ,maria corpus hominis minime sumeretur aut ad sumptum#gd quidem ex ,maria per resurrectionem fieret adunatio1 de utrisque quidem partibus idonee ut arbitror disputatum est4 ,nunc quaerendum est quomodo fieri potuerit ut duae naturae in unam substantiam miscerentur4 #gc quod nullus haereticus adhuc attigit addunt codices quidam4 #gd sumptum codd42 adsumptum preli diabolus1 ad sumptum nos4 ,,vii4 ,it remains for us to show how in accordance with the affirmation of ,catholic belief ,christ consists at once in and of both natures4 ,the statement that a thing consists of two natures bears two meanings2 one1 when we say that anything is a union of two natures1 as e4g4 honey and water1 where the union is such that in the combination1 however the elements be confounded1 whether by one nature changing into the other1 or by both mingling with each other1 the two entirely disappear4 ,this is the way in which according to ,eutyches ,christ consists of two natures4 ,the other way in which a thing can consist of two natures is when it is so combined of two that the elements of which it is said to be combined continue without changing into each other1 as when we say that a crown is composed of gold and gems4 ,here neither is the gold converted into gems nor is the gem turned into gold1 but both continue without surrendering their proper form4 ,things then like this1 composed of various elements1 we say consist also in the elements of which they are composed4 ,for in this case we can say that a crown is composed of gems and gold1 for gems and gold are that in which the crown consists4 ,for in the former mode of composition honey and water is not that in which the resulting union of both consists4 ,since then the ,catholic ,faith confesses that both natures continue in ,christ and that they both remain perfect1 neither being transformed into the other1 it says with right that ,christ consists both in and of the two natures2 in the two because both continue1 of the two because the ,one ,person of ,christ is formed by the union of the two continuing natures4 ,but the ,catholic ,faith does not hold the union of ,christ out of two natures according to that sense which ,eutyches puts upon it4 ,for the interpretation of the conjunction out of two natures which he adopts forbids him to confess consistence in two or the continuance of the two either2 but the ,catholic adopts an interpretation of the consistence out of two which comes near to that of ,eutyches1 yet keeps the interpretation which confesses consistence in two4 ,to consist of two natures is therefore an equivocal or rather a doubtful term of double meaning denoting different things2 according to one of its interpretations the substances out of which the union is said to have been composed do not continue1 according to another the union effected of the two is such that both natures continue4 ,when once this knot of doubt or ambiguity has been untied1 nothing further can be advanced to shake the true and solid content of the ,catholic ,faith1 which is that the same ,christ is perfect man and ,god1 and that ,he who is perfect man and ,god is ,one ,god and ,son of ,man1 that1 however1 quaternity is not added to the ,trinity by the addition of human nature to perfect ,godhead1 but that one and the same ,person completes the number of the ,trinity1 so that1 although it was the manhood which suffered1 yet ,god can be said to have suffered1 not by manhood becoming ,godhead but by manhood being assumed by ,godhead4 ,further1 ,he who is man is called ,son of ,god not in virtue of divine but of human substance1 which latter none the less was conjoined to ,godhead in a unity of natures4 ,and although thought is able to distinguish and combine the manhood and the ,godhead1 yet one and the same is perfect man and ,god1 ,god because ,he was begotten of the substance of the ,father1 but man because ,he was engendered of the ,virgin ,mary4 ,and further ,he who is man is ,god in that manhood was assumed by ,god1 and ,he who is ,god is man in that ,god was clothed with manhood4 ,and although in the same ,person the ,godhead which took manhood is different from the manhood which ,it took1 yet the same is ,god and man4 ,for if you think of man1 the same is man and ,god1 being man by nature1 ,god by assumption4 ,but if you think of ,god1 the same is ,god and man1 being ,god by nature1 man by assumption4 ,and in ,him nature becomes double and substance double because ,he is ,god- man1 and ,one ,person since the same is man and ,god4 ,this is the middle way between two heresies1 just as virtues also hold a middle place4#ge ,for every virtue has a place of honour midway between extremes4 ,for if it stands beyond or below where it should it ceases to be virtue4 ,and so virtue holds a middle place4 ,wherefore if the following four assertions can be said to be neither beyond or below reason1 viz4 that in ,christ are either two ,natures and two ,persons as ,nestorius says1 or one ,person and one ,nature as ,eutyches says1 or two ,natures but one ,person as the ,catholic ,faith believes1 or one ,nature and two ,persons1 and inasmuch as we have refuted the doctrine of two ,natures and two ,persons in our argument against ,nestorius and incidentally have shown that the one ,person and one ,nature suggested by ,eutyches is impossible--since there has never been anyone so mad as to believe that ,his ,nature was single but ,his ,person double--it remains that the article of belief must be true which the ,catholic ,faith affirms1 viz4 that the ,nature is double1 but the ,person one4 ,but as ,i have just now remarked that ,eutyches confesses two ,natures in ,christ before the union1 but only one after the union1 and since ,i proved that under this error lurked two opposite opinions1 one1 that the union was brought about by conception although the human body was certainly not taken from ,mary2 the other1 that the body taken from ,mary formed part of the union by means of the ,resurrection1 ,i have1 it seems to me1 argued the twofold aspect of the case as completely as it deserves4 ,what we have now to inquire is how it came to pass that two ,natures were combined into one ,substance4 #ge ,vide supra1 p4 #ajj note4 ,,viii4 ,verumtamen est etiam nunc et alia quaestio quae ab his inferri potest qui corpus humanum ex ,maria sumptum esse non credunt1 sed alias fuisse sequestratum praeparatumque quod in adunatione ex ,mariae utero gigni ac proferri uideretur4 ,aiunt enim3 si ex homine sumptum est corpus1 homo uero omnis ex prima praeuaricatione non solum peccato et morte tenebatur1 uerum etiam affectibus peccatorum erat implicitus1 eaque illi fuit poena peccati1 ut1 cum morte teneretur obstrictus1 tamen esset reus etiam uoluntate peccandi1 cur in ,christo neque peccatum fuit neque uoluntas ulla peccandi8 ,et omnino habet animaduertendam dubitationem talis quaestio4 ,si enim ex carne humana ,christi corpus adsumptum est1 dubitari potest1 quaenam caro haec quae adsumpta sit esse uideatur4 ,eum quippe saluauit quem etiam adsumpsit2 sin uero talem hominem adsumpsit qualis ,adam fuit ante peccatum1 integram quidem uidetur humanam adsumpsisse naturam1 sed tamen quae medicina penitus non egebat4 ,quomodo autem fieri potest1 ut talem adsumpserit hominem qualis ,adam fuit1 cum in ,adam potuerit esse peccandi uoluntas atque affectio1 unde factum est ut etiam praetergressis diuinis praeceptis inoboedientiae delictis teneretur adstrictus8 ,in ,christo uero ne uoluntas quidem ulla creditur fuisse peccandi1 cum praesertim si tale corpus hominis adsumpsit quale ,adae ante peccatum fuit1 non debuerit esse mortalis1 quoniam ,adam1 si non peccasset1 mortem nulla ratione sensisset4 ,cum igitur ,christus non peccauerit1 quaerendum est cur senserit mortem1 si ,adae corpus ante quam peccaret adsumpsit4 ,quod si talem statum suscepit hominis qualis ,adae post peccatum fuit1 uidetur etiam ,christo non defuisse necessitas1 ut et delictis subiceretur et passionibus confunderetur obductisque iudicii regulis bonum a malo non sincera integritate discerneret1 quoniam has omnes poenas ,adam delicti praeuaricatione suscepit4 ,contra quos respondendum est tres intellegi hominum posse status3 unum quidem ,adae ante delictum in quo1 tametsi ab eo mors aberat nec adhuc ullo se delicto polluerat1 poterat tamen in eo uoluntas esse peccandi3 alter in quo mutari potuisset1 si firmiter in dei praeceptis manere uoluisset1 tunc enim id addendum foret ut non modo non peccaret aut peccare uellet sed ne posset quidem aut peccare aut uelle delinquere4 ,tertius status est post delictum in quo mors illum necessario subsecuta est et peccatum ipsum uoluntasque peccati4 ,quorum summitatum atque contrariorum haec loca sunt3 is status qui praemium esset1 si in praeceptis dei ,adam manere uoluisset et is qui poenae fuit1 quoniam manere noluit2 in illo enim nec mors esset nec peccatum nec uoluntas ulla peccati1 in hoc uero et mors et peccatum et delinquendi omnis affectio omniaque in perniciem prona nec quicquam in se opis habentia1 ut post lapsum posset adsurgere4 ,ille uero medius status in quo praesentia quidem mortis uel peccati aberat1 potestas uero utriusque constabat1 inter utrumque statum est conlocatus4 ,ex his igitur tribus statibus ,christus corporeae naturae singulas quodam modo indidit causas2 nam quod mortale corpus adsumpsit ut mortem a genere humano fugaret1 in eo statu ponendum est quod post ,adae praeuaricationem poenaliter inflictum est4 ,quod uero non fuit in eo uoluntas ulla peccati1 ex eo sumptum est statu qui esse potuisset1 nisi uoluntatem insidiantis fraudibus applicasset4 ,restat igitur tertius status id est medius1 ille scilicet qui eo tempore fuit1 cum nec mors aderat et adesse poterat delinquendi uoluntas4 ,in hoc igitur ,adam talis fuit ut manducaret ac biberet1 ut accepta digereret1 ut laberetur in somnum et alia quae ei non defuerunt humana quidem sed concessa et quae nullam poenam mortis inferrent4 ,quae omnia habuisse ,christum dubium non est2 nam et manducauit et bibit et humani corporis officio functus est4 ,neque enim tanta indigentia in ,adam fuisse credenda est ut nisi manducasset uiuere non potuisset1 sed1 si ex omni quidem ligno escam sumeret1 semper uiuere potuisset hisque non mori2 idcirco paradisi fructibus indigentiam explebat4 ,quam indigentiam fuisse in ,christo nullus ignorat1 sed potestate non necessitate2 et ipsa indigentia ante resurrectionem in eo fuit1 post resurrectionem uero talis exstitit ut ita illud corpus inmutaretur humanum1 sicut ,adae praeter praeuaricationis uinculum mutari potuisset4 ,quodque nos ipse dominus ,iesus ,christus uotis docuit optare1 ut fiat uoluntas eius sicut in caelo et in terra et ut adueniat eius regnum et nos liberet a malo4 ,haec enim omnia illa beatissima humani generis fideliter credentium inmutatio deprecatur4 ,haec sunt quae ad te de fidei meae credulitate scripsi4 ,qua in re si quid perperam dictum est1 non ita sum amator mei1 ut ea quae semel effuderim meliori sententiae anteferre contendam4 ,si enim nihil est ex nobis boni1 nihil est quod in nostris sententiis amare debeamus4 ,quod si ex illo cuncta sunt bona qui solus est bonus1 illud potius bonum esse credendum est quod illa incommutabilis bonitas atque omnium bonorum causa perscribit4 ,,viii4 ,nevertheless there remains yet another question which can be advanced by those who do not believe that the human body was taken from ,mary1 but that the body was in some other way set apart and prepared1 which in the moment of union appeared to be conceived and born of ,mary's womb4 ,for they say3 if the body was taken from man while every man was1 from the time of the first disobedience1 not only enslaved by sin and death but also involved in sinful desires1 and if his punishment for sin was that1 although he was held in chains of death1 yet at the same time he should be guilty because of the will to sin1 why was there in ,christ neither sin nor any will to sin8 ,and certainly such a question is attended by a difficulty which deserves attention4 ,for if the body of ,christ was assumed from human flesh1 it is open to doubt of what kind we must consider that flesh to be which was assumed4 ,in truth1 the manhood which ,he assumed ,he likewise saved2 but if ,he assumed such manhood as ,adam had before sin1 ,he appears to have assumed a human nature complete indeed1 but one which was in no need of healing4 ,but how can it be that ,he assumed such manhood as ,adam had when there could be in ,adam both the will and the desire to sin1 whence it came to pass that even after the divine commands had been broken1 he was still held captive to sins of disobedience8 ,but we believe that in ,christ there was never any will to sin1 because especially if ,he assumed such a human body as ,adam had before his sin1 ,he could not be mortal1 since ,adam1 had he not sinned1 would in no wise have suffered death4 ,since1 then1 ,christ never sinned1 it must be asked why ,he suffered death if ,he assumed the body of ,adam before sin4 ,but if ,he accepted human conditions such as ,adam's were after sin1 it seems that ,christ could not avoid being subject to sin1 perplexed by passions1 and1 since the canons of judgment were obscured1 prevented from distinguishing with unclouded reason between good and evil1 since ,adam by his disobedience incurred all these penalties of crime4 ,to whom we must reply#gf that there are three states of man to envisage3 one1 that of ,adam before his sin1 in which1 though free from death and still unstained by any sin1 he could yet have within him the will to sin2 the second1 that in which he might have suffered change had he chosen to abide steadfastly in the commands of ,god1 for then it could have been further granted him not only not to sin or wish to sin1 but to be incapable of sinning or of the will to transgress4 ,the third state is the state after sin1 into which man needs must be pursued by death and sin and the sinful will4 ,now the points of extreme divergence between these states are the following3 one state would have been for ,adam a reward if he had chosen to abide in ,god's laws2 the other was his punishment because he would not abide in them2 for in the former state there would have been no death nor sin nor sinful will1 in the latter there was both death and sin and every desire to transgress1 and a general tendency to ruin and a condition helpless to render possible a rise after the ,fall4 ,but that middle state from which actual death or sin was absent1 but the power for both remained1 is situate between the other two4 ,each one1 then1 of these three states somehow supplied to ,christ a cause for his corporeal nature2 thus ,his assumption of a mortal body in order to drive death far from the human race belongs properly to that state which was laid on man by way of punishment after ,adam's sin1 whereas the fact that there was in ,christ no sinful will is borrowed from that state which might have been if ,adam had not surrendered his will to the frauds of the tempter4 ,there remains1 then1 the third or middle state1 to wit1 that which was before death had come and while the will to sin might yet be present4 ,in this state1 therefore1 ,adam was able to eat and drink1 digest the food he took1 fall asleep1 and perform all the other functions which always belonged to him as man1 though they were allowed and brought with them no pain of death4 ,there is no doubt that ,christ was in all points thus conditioned2 for ,he ate and drank and discharged the bodily function of the human body4 ,for we must not think that ,adam was at the first subject to such need that unless he ate he could not have lived1 but rather that1 if he had taken food from every tree1 he could have lived for ever1 and by that food have escaped death2 and so by the fruits of the ,garden he satisfied a need4#gg ,and all know that in ,christ the same need dwelt1 but lying in ,his own power and not laid upon ,him4 ,and this need was in ,him before the ,resurrection1 but after the ,resurrection ,he became such that ,his human body was changed as ,adam's might have been but for the bands of disobedience4 ,which state1 moreover1 our ,lord ,jesus ,christ ,himself taught us to desire in our prayers1 asking that ,his ,will be done as in heaven so on earth1 and that ,his ,kingdom come1 and that ,he may deliver us from evil4 ,for all these things are sought in prayer by those members of the human family who rightly believe and who are destined to undergo that most blessed change of all4#gh ,so much have ,i written to you concerning what ,i believe should be believed4 ,in which matter if ,i have said aught amiss1 ,i am not so well pleased with myself as to try to press my effusions in the face of wiser judgment4 ,for if there is no good thing in us there is nothing we should fancy in our opinions4 ,but if all things are good as coming from ,him who alone is good1 that rather must be thought good which the ,unchangeable ,good and ,cause of all ,good indites4 #gf ,this respondendum has the true ,thomist ring4 #gg ,adam did not need to eat in order to live1 but if he had not eaten he would have suffered hunger1 etc4 #gh ,the whole of this passage might be set in ,tr4 iv4 without altering the tone4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,ex ,,mag4 ,,off4 ,,patricii ,,philosophiae ,,consolationis ,,liber ,i4 ,i4 ,carmina qui quondam studio florente peregi1 ,flebilis heu maestos cogor inire modos4 ,ecce mihi lacerae dictant scribenda ,camenae ,et ueris elegi fletibus ora rigant4 ,has saltem nullus potuit peruincere terror1 #e ,ne nostrum comites prosequerentur iter4 ,gloria felicis olim uiridisque iuuentae ,solantur maesti nunc mea fata senis4 ,venit enim properata malis inopina senectus ,et dolor aetatem iussit inesse suam4 #aj ,intempestiui funduntur uertice cani ,et tremit effeto corpore laxa cutis4 ,mors hominum felix quae se nec dulcibus annis ,inserit et maestis saepe uocata uenit4 ,eheu quam surda miseros auertitur aure #ae ,et flentes oculos claudere saeua negat4 ,dum leuibus male fida bonis fortuna faueret1 ,paene caput tristis merserat hora meum4 ,nunc quia fallacem mutauit nubila uultum1 ,protrahit ingratas impia uita moras4 #bj ,quid me felicem totiens iactastis amici8 ,qui cecidit1 stabili non erat ille gradu4 ,,the ,,first ,,book ,,of ,,boethius ,,containing ,,his ,,complaint ,,and ,,miseries ,i4 ,i that with youthful heat did verses write1 ,must now my woes in doleful tunes indite4 ,my work is framed by ,muses torn and rude1 ,and my sad cheeks are with true tears bedewed3 ,for these alone no terror could affray ,from being partners of my weary way4 ,the art that was my young life's joy and glory ,becomes my solace now ,i'm old and sorry2 ,sorrow has filched my youth from me1 the thief6 ,my days are numbered not by time but ,grief4#gi ,untimely hoary hairs cover my head1 ,and my loose skin quakes on my flesh half dead4 ,o happy death1 that spareth sweetest years1 ,and comes in sorrow often called with tears4 ,alas1 how deaf is he to wretch's cries2 ,and loath he is to close up weeping eyes2 ,while trustless chance me with vain favours crowned1 ,that saddest hour my life had almost drowned3 ,now she hath clouded her deceitful face1 ,my spiteful days prolong their weary race4 ,my friends1 why did you count me fortunate8 ,he that is fallen1 ne'er stood in settled state4 #gi ,literally ,for ,old ,age1 unlooked for1 sped by evils1 has come1 and ,grief has bidden her years lie on me4 ,i4 ,haec dum mecum tacitus ipse reputarem querimoniamque lacrimabilem stili officio signarem1 adstitisse mihi supra uerticem uisa est mulier reuerendi admodum uultus1 oculis ardentibus et ultra communem hominum ualentiam perspicacibus colore uiuido atque inexhausti uigoris1 quamuis ita aeui plena foret ut nullo modo nostrae crederetur aetatis1 statura discretionis ambiguae4 ,nam nunc quidem ad communem sese hominum mensuram cohibebat1 nunc uero pulsare caelum summi uerticis cacumine uidebatur2 quae cum altius caput extulisset1 ipsum etiam caelum penetrabat respicientiumque hominum frustrabatur intuitum4 ,vestes erant tenuissimis filis subtili artificio1 indissolubili materia perfectae quas1 uti post eadem prodente cognoui1 suis manibus ipsa texuerat4 ,quarum speciem1 ueluti fumosas imagines solet1 caligo quaedam neglectae uetustatis obduxerat4 ,harum in extrema margine ,greek3 ,,pi ,graecum1 in supremo uero ,greek3 ,,theta1 legebatur intextum4 ,atque inter utrasque litteras in scalarum modum gradus quidam insigniti uidebantur quibus ab inferiore ad superius elementum esset ascensus4 ,eandem tamen uestem uiolentorum quorundam sciderant manus et particulas quas quisque potuit abstulerant4 ,et dextera quidem eius libellos1 sceptrum uero sinistra gestabat4 ,quae ubi poeticas ,musas uidit nostro adsistentes toro fletibusque meis uerba dictantes1 commota paulisper ac toruis inflammata luminibus3 ,quis1 inquit1 has scenicas meretriculas ad hunc aegrum permisit accedere quae dolores eius non modo nullis remediis fouerent1 uerum dulcibus insuper alerent uenenis8 ,hae sunt enim quae infructuosis affectuum spinis uberem fructibus rationis segetem necant hominumque mentes assuefaciunt morbo1 non liberant4 ,at si quem profanum1 uti uulgo solitum uobis1 blanditiae uestrae detraherent1 minus moleste ferendum putarem2 nihil quippe in eo nostrae operae laederentur4 ,hunc uero ,eleaticis atque ,academicis studiis innutritum8 ,sed abite potius ,sirenes usque in exitium dulces meisque eum ,musis curandum sanandumque relinquite4 ,his ille chorus increpitus deiecit humi maestior uultum confessusque rubore uerecundiam limen tristis excessit4 ,at ego cuius acies lacrimis mersa caligaret nec dinoscere possem1 quaenam haec esset mulier tam imperiosae auctoritatis1 obstipui uisuque in terram defixo quidnam deinceps esset actura1 exspectare tacitus coepi4 ,tum illa propius accedens in extrema lectuli mei parte consedit meumque intuens uultum luctu grauem atque in humum maerore deiectum his uersibus de nostrae mentis perturbatione conquesta est4 ,i4 ,while ,i ruminated these things with myself1 and determined to set forth my woful complaint in writing1 methought ,i saw a woman stand above my head1 having a grave countenance1 glistening clear eye1 and of quicker sight than commonly ,nature doth afford2 her colour fresh and bespeaking unabated vigour1 and yet discovering so many years1 that she could not at all be thought to belong to our times2 her stature uncertain and doubtful1 for sometime she exceeded not the common height of men1 and sometime she seemed to touch the heavens with her head1 and if she lifted it up to the highest1 she pierced the very heavens1 so that she could not be seen by the beholders2 her garments were made of most fine threads with cunning workmanship into an ever-during stuff1 which 7as ,i knew afterward by her own report7 she had woven with her own hands4 ,a certain duskishness caused by negligence and time had darkened their colour1 as it is wont to happen when pictures stand in a smoky room4 ,in the lower part of them was placed the ,greek letter ,greek3 ,,pi1 and in the upper ,greek3 ,,theta1#hj and betwixt the two letters1 in the manner of stairs1 there were certain degrees made1 by which there was a passage from the lower to the higher letter3 this her garment had been cut by the violence of some1 who had taken away such pieces as they could get4 ,in her right hand she had certain books1 and in her left hand she held a sceptre4 ,this woman1 seeing the poetical ,muses standing about my bed1 and suggesting words to my tears1 being moved for a little space1 and inflamed with angry looks3 ,who1 saith she1 hath permitted these tragical harlots to have access to this sick man1 which will not only not comfort his grief with wholesome remedies1 but also nourish them with sugared poison8 ,for these be they which with the fruitless thorns of affections do kill the fruitful crop of reason1 and do accustom men's minds to sickness1 instead of curing them4 ,but if your flattery did deprive us of some profane fellow1#ha as commonly it happeneth1 ,i should think that it were not so grievously to be taken1 for in him our labours should receive no harm4 ,but now have you laid hold of him who hath been brought up in ,eleatical and ,academical studies8#hb ,rather get you gone1 you ,sirens pleasant even to destruction1 and leave him to my ,muses to be cured and healed4 ,that company being thus checked1 overcome with grief1 casting their eyes upon the ground1 and betraying their bashfulness with blushing1 went sadly away4 ,but ,i1 whose sight was dimmed with tears1 so that ,i could not discern what this woman might be1 so imperious1 and of such authority1 was astonished1 and1 fixing my countenance upon the earth1 began to expect with silence what she would do afterward4 ,then she coming nigher1 sat down at my bed's feet1 and beholding my countenance sad with mourning1 and cast upon the ground with grief1 complained of the perturbation of my mind with these verses4 #hj ,cf4 est enim philosophia genus1 species uero eius duae1 una quae ,greek3 theoraetikae dicitur1 altera quae ,greek3 praktikae1 id est speculatiua et actiua4 ,boeth4 ,in ,porph4 ,dial4 i4 #ha ,this scorn of the profanum vulgus appears again and again in the theological tractates1 e4g4 ,tr4 iii4 7supra1 p4 #d71 ,tr4 v4 7supra1 p4 #gd74 #hb ,zeno of ,elea invented ,dialectic3 ,plato was the first to lecture on philosophy in the gymnasium of the ,academia4 ,,ii4 ,heu quam praecipiti mersa profundo ,mens hebet et propria luce relicta ,tendit in externas ire tenebras1 ,terrenis quotiens flatibus aucta ,crescit in inmensum noxia cura4 #e ,hic quondam caelo liber aperto ,suetus in aetherios ire meatus ,cernebat rosei lumina solis1 ,visebat gelidae sidera lunae ,et quaecumque uagos stella recursus #aj ,exercet uarios flexa per orbes1 ,comprensam numeris uictor habebat4 ,quin etiam causas unde sonora ,flamina sollicitent aequora ponti1 ,quis uoluat stabilem spiritus orbem #ae ,vel cur hesperias sidus in undas ,casurum rutilo surgat ab ortu1 ,quid ueris placidas temperet horas1 ,vt terram roseis floribus ornet1 ,quis dedit ut pleno fertilis anno #bj ,autumnus grauidis influat uuis ,rimari solitus atque latentis ,naturae uarias reddere causas1 ,nunc iacet effeto lumine mentis ,et pressus grauibus colla catenis #be ,decliuemque gerens pondere uultum ,cogitur1 heu1 stolidam cernere terram4 ,,ii4 ,alas1 how thy dull mind is headlong cast ,in depths of woe1 where1 all her light once lost1 ,she doth to walk in utter darkness haste1 ,while cares grow great with earthly tempests tost4 ,he that through the opened heavens did freely run1 ,and used to travel the celestial ways1 ,marking the rosy splendour of the sun1 ,and noting ,cynthia's cold and watery rays2 ,he that did bravely comprehend in verse ,the different spheres and wandering course of stars1 ,he that was wont the causes to rehearse ,why sounding winds do with the seas make wars1 ,what spirit moves the world's well-settled frame1 ,and why the sun1 whom forth the east doth bring1 ,in western waves doth hide his falling flame1 ,searching what power tempers the pleasing ,spring ,which makes the earth her rosy flowers to bear1 ,whose gift it is that ,autumn's fruitful season ,should with full grapes flow in a plenteous year1 ,telling of secret ,nature every reason1 ,now having lost the beauty of his mind ,lies with his neck compassed in ponderous chains2 ,his countenance with heavy weight declined1 ,him to behold the sullen earth constrains4 ,,ii4 ,sed medicinae1 inquit1 tempus est quam querelae4 ,tum uero totis in me intenta luminibus3 ,tune ille es1 ait1 qui nostro quondam lacte nutritus nostris educatus alimentis in uirilis animi robur euaseras8 ,atqui talia contuleramus arma quae nisi prior abiecisses1 inuicta te firmitate tuerentur4 ,agnoscisne me8 ,quid taces8 ,pudore an stupore siluisti8 ,mallem pudore1 sed te1 ut uideo1 stupor oppressit4 ,cumque me non modo tacitum sed elinguem prorsus mutumque uidisset1 admouit pectori meo leniter manum et3 ,nihil1 inquit1 pericli est2 lethargum patitur communem inlusarum mentium morbum4 ,sui paulisper oblitus est2 recordabitur facile1 si quidem nos ante cognouerit4 ,quod ut possit1 paulisper lumina eius mortalium rerum nube caligantia tergamus4 ,haec dixit oculosque meos fletibus undantes contracta in rugam ueste siccauit4 ,,ii4 ,but it is rather time1 saith she1 to apply remedies1 than to make complaints4 ,and then looking wistfully upon me3 ,art thou he1 saith she1 which1 being long since nursed with our milk1 and brought up with our nourishments1 wert come to man's estate8 ,but we had given thee such weapons as1 if thou hadst not cast them away1 would have made thee invincible4 ,dost thou not know me8 ,why dost thou not speak8 ,is it shamefastness or insensibleness that makes thee silent8 ,i had rather it were shamefastness1 but ,i perceive thou art become insensible4 ,and seeing me not only silent but altogether mute and dumb1 fair and easily she laid her hand upon my breast saying3 ,there is no danger2 he is in a lethargy1 the common disease of deceived minds2 he hath a little forgot himself1 but he will easily remember himself again1 if he be brought to know us first4 ,to which end1 let us a little wipe his eyes1 dimmed with the cloud of mortal things4 ,and having thus said1 with a corner of her garment she dried my eyes which were wet with tears4 ,,iii4 ,tunc me discussa liquerunt nocte tenebrae ,luminibusque prior rediit uigor1 ,vt1 cum praecipiti glomerantur sidera ,coro ,nimbosisque polus stetit imbribus1 ,sol latet ac nondum caelo uenientibus astris1 #e ,desuper in terram nox funditur2 ,hanc si ,threicio ,boreas emissus ab antro ,verberet et clausam reseret diem1 ,emicat ac subito uibratus lumine ,phoebus ,mirantes oculos radiis ferit4 #aj ,,iii4 ,then fled the night and darkness did me leave4 ,mine eyes their wonted strength receive1 ,as when swift ,corus spreads the stars with clouds ,and the clear sky a veil of tempest shrouds ,the sun doth lurk1 the earth receiveth night4 ,lacking the boon of starry light2 ,but if fierce ,boreas1 sent from ,thrace1 make way ,for the restoring of the day1 ,phoebus with fresh and sudden beams doth rise1 ,striking with light our wondering eyes4 ,,iii4 ,haud aliter tristitiae nebulis dissolutis hausi caelum et ad cognoscendam medicantis faciem mentem recepi4 ,itaque ubi in eam deduxi oculos intuitumque defixi1 respicio nutricem meam cuius ab adulescentia laribus obuersatus fueram ,philosophiam4 ,et quid1 inquam1 tu in has exilii nostri solitudines o omnium magistra uirtutum supero cardine delapsa uenisti8 ,an ut tu quoque mecum rea falsis criminationibus agiteris8 ,an1 inquit illa1 te alumne desererem nec sarcinam quam mei nominis inuidia sustulisti1 communicato tecum labore partirer8 ,atqui ,philosophiae fas non erat incomitatum relinquere iter innocentis2 meam scilicet criminationem uererer et quasi nouum aliquid acciderit1 perhorrescerem8 ,nunc enim primum censes apud inprobos mores lacessitam periculis esse sapientiam8 ,nonne apud ueteres quoque ante nostri ,platonis aetatem magnum saepe certamen cum stultitiae temeritate certauimus eodemque superstite praeceptor eius ,socrates iniustae uictoriam mortis me adstante promeruit8 ,cuius hereditatem cum deinceps ,epicureum uulgus ac ,stoicum ceterique pro sua quisque parte raptum ire molirentur meque reclamantem renitentemque uelut in partem praedae traherent1 uestem quam meis texueram manibus1 disciderunt abreptisque ab ea panniculis totam me sibi cessisse credentes abiere4 ,in quibus quoniam quaedam nostri habitus uestigia uidebantur1 meos esse familiares inprudentia rata nonnullos eorum profanae multitudinis errore peruertit4 ,quod si nec ,anaxagorae fugam nec ,socratis uenenum nec ,zenonis tormenta quoniam sunt peregrina nouisti1 at ,canios1 at ,senecas1 at ,soranos quorum nec peruetusta nec incelebris memoria est1 scire potuisti4 ,quos nihil aliud in cladem detraxit nisi quod nostris moribus instituti studiis improborum dissimillimi uidebantur4 ,itaque nihil est quod admirere1 si in hoc uitae salo circumflantibus agitemur procellis1 quibus hoc maxime propositum est pessimis displicere4 ,quorum quidem tametsi est numerosus exercitus1 spernendus tamen est1 quoniam nullo duce regitur1 sed errore tantum temere ac passim lymphante raptatur4 ,qui si quando contra nos aciem struens ualentior incubuerit1 nostra quidem dux copias suas in arcem contrahit1 illi uero circa diripiendas inutiles sarcinulas occupantur4 ,at nos desuper inridemus uilissima rerum quaeque rapientes securi totius furiosi tumultus eoque uallo muniti quo grassanti stultitiae adspirare fas non sit4 ,,iii4 ,in like manner1 the mists of sadness dissolved1 ,i came to myself and recovered my judgment1 so that ,i knew my ,physician's face2 wherefore casting mine eyes upon her somewhat stedfastly1 ,i beheld my nurse ,philosophy1 in whose house ,i had remained from my youth1 and ,i said3 ,o ,mistress of all virtues1 for what cause art thou come from heaven into this our solitary banishment8 ,art thou come to bear me company in being falsely accused8 ,should ,i1 saith she1 forsake thee1 my disciple1 and not divide the burden1 which thou bearest through hatred of my name1 by partaking of thy labour8 ,but ,philosophy never thought it lawful to forsake the innocent in his trouble4 ,should ,i fear any accusations1 as though this were any new matter8 ,for dost thou think that this is the first time that ,wisdom hath been exposed to danger by wicked men8 ,have we not in ancient times before our ,plato's age had oftentimes great conflicts with the rashness of folly8 ,and while he lived1 had not his master ,socrates the victory of an unjust death in my presence1 whose inheritance1 when afterward the mob of ,epicures1 ,stoics1 and others 7every one for his own sect7 endeavoured to usurp1 and as it were in part of their prey1 sought to draw me to them1 exclaiming and striving against them2 they tore the garment which ,i had woven with my own hands1 and having gotten some little pieces of it1 thinking me to be wholly in their possession1 departed4 ,some of whom1 because certain signs of my apparel appeared upon them1 were rashly supposed to be my familiar friends1 and condemned accordingly through the error of the profane multitude4 ,but if thou hast not heard of the flight of ,anaxagoras1 the poison of ,socrates1 nor the torments of ,zeno1 because they are foreign examples2 yet thou mayst have heard of ,canius1 of ,seneca1 of ,soranus1#hc whose memory is both fresh and famous1 whom nothing else brought to their overthrow but that they had been instructed in our school and were altogether disliking to the humours of wicked men2 wherefore thou hast no cause to marvel1 if in the sea of this life we be tossed with boisterous storms1 whose chiefest purpose is to displease the wicked2 of which though there be an huge army1 yet it is to be despised1 because it is not governed by any captain1 but is carried up and down by fantastical error without any order at all4 ,and if at any time they assail us with great force1 our captain retireth her band into a castle1#hd leaving them occupied in sacking unprofitable baggage4 ,and from above we laugh them to scorn for seeking so greedily after most vile things1 being safe from all their furious assault1 and fortified with that defence which aspiring folly cannot prevail against4 #hc ,on ,julius ,kanius or ,canius the ,stoic cf4 ,seneca1 ,de ,tranq4 xiv4 #d-i2 on ,soranus cf4 ,tac4 ,annal4 i4 #af4 #hd ,cf4 arce religionis nostrae1 ,tr4 iv4 7supra1 p4 #ed74 ,,iv4 ,quisquis composito serenus aeuo ,fatum sub pedibus egit#he superbum ,fortunamque tuens utramque rectus ,inuictum potuit tenere uultum1 ,non illum rabies minaeque ponti #e ,versum funditus exagitantis aestum ,nec ruptis quotiens uagus caminis ,torquet fumificos ,vesaeuus ignes ,aut celsas soliti ferire turres ,ardentis uia fulminis mouebit4 #aj ,quid tantum miseri saeuos tyrannos ,mirantur sine uiribus furentes8 ,nec speres aliquid nec extimescas1 ,exarmaueris impotentis iram4 ,at quisquis trepidus pauet uel optat1 #ae ,quod non sit stabilis suique iuris1 ,abiecit clipeum locoque motus ,nectit qua ualeat trahi catenam4 #he ,fortasse iecit2 cf4 ,verg4 ,georg4 ii4 #dia sq4 ,,iv4 ,who mildly can his age dispose1 ,and at his feet proud destiny throws3 ,who stoutly doth each chance behold1 ,keeping his countenance uncontrolled3 ,not him the ocean's rage and threat1 ,stirring the waves with angry heat1 ,nor hot ,vesuvius when he casts ,from broken hills enflamd blasts1 ,nor fiery thunder can dismay1 ,which takes the tops of towers away4 ,why do fierce tyrants us affright1 ,whose rage is far beyond their might8 ,for nothing hope1 nor fear thou harm1 ,so their weak wrath thou shalt disarm4 ,but he whom hope or terror takes1 ,being a slave1 his shield forsakes1 ,and leaves his place1 and doth provide ,a chain wherewith his hands are tied4 ,,iv4 ,sentisne1 inquit1 haec atque animo inlabuntur tuo1 an ,greek3 onos luras8 ,quid fles1 quid lacrimis manas8 ,greek3 ,exauda1 mae keuthe nooi4 ,si operam medicantis exspectas1 oportet uulnus detegas4 ,tum ego collecto in uires animo3 ,anne adhuc eget admonitione nec per se satis eminet fortunae in nos saeuientis asperitas8 ,nihilne te ipsa loci facies mouet8 ,haecine est bibliotheca1 quam certissimam tibi sedem nostris in laribus ipsa delegeras8 ,in qua mecum saepe residens de humanarum diuinarumque rerum scientia disserebas8 ,talis habitus talisque uultus erat1 99cum tecum naturae secreta rimarer1 cum mihi siderum uias radio describeres1 cum mores nostros totiusque uitae rationem ad caelestis ordinis exempla formares8 ,haecine praemia referimus tibi obsequentes8 ,atqui tu hanc sententiam ,platonis ore sanxisti3 beatas fore res publicas1 si eas uel studiosi sapientiae regerent uel earum rectores studere sapientiae contigisset4 ,tu eiusdem uiri ore hanc sapientibus capessendae rei publicae necessariam causam esse monuisti1 ne improbis flagitiosisque ciuibus urbium relicta gubernacula pestem bonis ac perniciem ferrent4 ,hanc igitur auctoritatem secutus quod a te inter secreta otia didiceram transferre in actum publicae administrationis optaui4 ,tu mihi et qui te sapientium mentibus inseruit deus conscii nullum me ad magistratum nisi commune bonorum omnium studium detulisse4 ,inde cum inprobis graues inexorabilesque discordiae et quod conscientiae libertas habet1 pro tuendo iure spreta potentiorum semper offensio4 ,quotiens ego ,conigastum in inbecilli cuiusque fortunas impetum facientem obuius excepi1 quotiens ,triguillam regiae praepositum domus ab incepta1 perpetrata iam prorsus iniuria deieci1 quotiens miseros quos infinitis calumniis inpunita barbarorum semper auaritia uexabat1 obiecta periculis auctoritate protexi6 ,numquam me ab iure ad iniuriam quisquam detraxit4 ,prouincialium fortunas tum priuatis rapinis tum publicis uectigalibus pessumdari non aliter quam qui patiebantur indolui4 ,cum acerbae famis tempore grauis atque inexplicabilis indicta coemptio profligatura inopia ,campaniam prouinciam uideretur1 certamen aduersum praefectum praetorii communis commodi ratione suscepi1 rege cognoscente contendi et ne coemptio exigeretur1 euici4 ,paulinum consularem uirum cuius opes ,palatinae canes iam spe atque ambitione deuorassent1 ab ipsis hiantium faucibus traxi4 ,ne ,albinum consularem uirum praeiudicatae accusationis poena corriperet1 odiis me ,cypriani delatoris opposui4 ,satisne in me magnas uideor exaceruasse discordias8 ,sed esse apud ceteros tutior debui qui mihi amore iustitiae nihil apud aulicos quo magis essem tutior reseruaui4 ,quibus autem deferentibus perculsi sumus8 ,quorum ,basilius olim regio ministerio depulsus in delationem nostri nominis alieni aeris necessitate compulsus est4 ,opilionem uero atque ,gaudentium cum ob innumeras multiplicesque fraudes ire in exilium regia censura decreuisset cumque illi parere nolentes sacrarum sese aedium defensione tuerentur compertumque id regi foret1 edixit3 uti ni intra praescriptum diem ,rauenna urbe decederent1 notas insigniti frontibus pellerentur4 ,quid huic seueritati posse astrui uidetur8 ,atqui in eo die deferentibus eisdem nominis nostri delatio suscepta est4 ,quid igitur8 ,nostraene artes ita meruerunt8 ,an illos accusatores iustos fecit praemissa damnatio8 ,itane nihil fortunam puduit si minus accusatae innocentiae1 at accusantium uilitatis8#hf ,at cuius criminis arguimur summam quaeris8 ,senatum dicimur saluum esse uoluisse4 ,modum desideras8 ,delatorem ne documenta deferret quibus senatum maiestatis reum faceret impedisse criminamur4 ,quid igitur o magistra censes8 ,infitiabimur crimen1 ne tibi pudor simus8 ,at uolui nec umquam uelle desistam4 ,fatebimur8 ,sed impediendi delatoris opera cessauit4 ,an optasse illius ordinis salutem nefas uocabo8 ,ille quidem suis de me decretis1 uti hoc nefas esset1 effecerat4 ,sed sibi semper mentiens inprudentia rerum merita non potest inmutare nec mihi ,socratico decreto fas esse arbitror uel occuluisse ueritatem uel concessisse mendacium4 ,verum id quoquo modo sit1 tuo sapientiumque iudicio aestimandum relinquo4 ,cuius rei seriem atque ueritatem1 ne latere posteros queat1 stilo etiam memoriaeque mandaui4 ,nam de compositis falso litteris quibus libertatem arguor sperasse ,romanam quid attinet dicere8 ,quarum fraus aperta patuisset1 si nobis ipsorum confessione delatorum1 quod in omnibus negotiis maximas uires habet1 uti licuisset4 ,nam quae sperari reliqua libertas potest8 ,atque utinam posset ulla6 ,respondissem ,canii uerbo1 qui cum a ,gaio ,caesare ,germanici filio conscius contra se factae coniurationis fuisse diceretur3 ',si ego1' inquit1 'scissem1 tu nescisses4' ,qua in re non ita sensus nostros maeror hebetauit ut impios scelerata contra uirtutem querar molitos1 sed quae sperauerint effecisse uehementer admiror4 ,nam deteriora uelle nostri fuerit fortasse defectus1 posse contra innocentiam1 quae sceleratus quisque conceperit inspectante deo1 monstri simile est4 ,vnde haud iniuria tuorum quidam familiarium quaesiuit3 ',si quidem deus1' inquit1 'est1 unde mala8 ,bona uero unde1 si non est8' ,sed fas fuerit nefarios homines qui bonorum omnium totiusque senatus sanguinem petunt1 nos etiam quos propugnare bonis senatuique uiderant1 perditum ire uoluisse4 ,sed num idem de patribus quoque merebamur8 ,meministi1 ut opinor1 quoniam me dicturum quid facturumue praesens semper ipsa dirigebas1 meministi1 inquam1 ,veronae cum rex auidus exitii communis maiestatis crimen in ,albinum delatae ad cunctum senatus ordinem transferre moliretur1 uniuersi innocentiam senatus quanta mei periculi securitate defenderim4 ,scis me haec et uera proferre et in nulla umquam mei laude iactasse4 ,minuit enim quodam modo se probantis conscientiae secretum1 quotiens ostentando quis factum recipit famae pretium4 ,sed innocentiam nostram quis exceperit euentus uides2 pro uerae uirtutis praemiis falsi sceleris poenas subimus4 ,et cuius umquam facinoris manifesta confessio ita iudices habuit in seueritate concordes ut non aliquos uel ipse ingenii error humani uel fortunae condicio cunctis mortalibus incerta submitteret8 ,si inflammare sacras aedes uoluisse1 si sacerdotes impio iugulare gladio1 si bonis omnibus necem struxisse diceremur1 praesentem tamen sententia1 confessum tamen conuictumue punisset4 ,nunc quingentis fere passuum milibus procul muti atque indefensi ob studium propensius in senatum morti proscriptionique damnamur4 ,o meritos de simili crimine neminem posse conuinci6 ,cuius dignitatem reatus ipsi etiam qui detulere uiderunt1 quam uti alicuius sceleris admixtione fuscarent1 ob ambitum dignitatis sacrilegio me conscientiam polluisse mentiti sunt4 ,atqui et tu insita nobis omnem rerum mortalium cupidinem de nostri animi sede pellebas et sub tuis oculis sacrilegio locum esse fas non erat4 ,instillabas enim auribus cogitationibusque cotidie meis ,pythagoricum illud ,greek3 hepou theoi4#hg ,nec conueniebat uilissimorum me spirituum praesidia captare quem tu in hanc excellentiam componebas ut consimilem deo faceres4 ,praeterea penetral innocens domus1 honestissimorum coetus amicorum1 socer etiam sanctus et aeque ac tu ipsa#hh reuerendus ab omni nos huius criminis suspitione defendunt4 ,sed1 o nefas1 illi uero de te tanti criminis fidem capiunt atque hoc ipso uidebimur affines fuisse maleficio1 quod tuis inbuti disciplinis1 tuis instituti moribus sumus4 ,ita non est satis nihil mihi tuam profuisse reuerentiam1 nisi ultro tu mea potius offensione lacereris4 ,at uero hic etiam nostris malis cumulus accedit1 quod existimatio plurimorum non rerum merita sed fortunae spectat euentum eaque tantum iudicat esse prouisa quae felicitas commendauerit4 ,quo fit ut existimatio bona prima omnium deserat infelices4 ,qui nunc populi rumores1 quam dissonae multiplicesque sententiae1 piget reminisci4 ,hoc tantum dixerim ultimam esse aduersae fortunae sarcinam1 quod dum miseris aliquod crimen affingitur1 quae perferunt meruisse creduntur4 ,et ego quidem bonis omnibus pulsus1 dignitatibus exutus1 existimatione foedatus ob beneficium supplicium tuli4 ,videre autem uideor nefarias sceleratorum officinas gaudio laetitiaque fluitantes1 perditissimum quemque nouis delationum fraudibus imminentem1 iacere bonos nostri discriminis terrore prostratos1 flagitiosum quemque ad audendum quidem facinus impunitate1 ad efficiendum uero praemiis incitari1 insontes autem non modo securitate1 uerum ipsa etiam defensione priuatos4 ,itaque libet exclamare3 #hf uilitatis ,glareanus2 uilitas codd4 #hg ,greek3 theon codd4 #hh ipsa ,sitzmannus2 ipso codd4 ,,iv4 ,understandest thou these things1 saith she1 and do they make impression in thy mind8 ,art thou 'like the ass1 deaf to the lyre'8 ,why weepest thou8 ,why sheddest thou so many tears8 ,speak out2 hide not thy thoughts4#hi ,if thou expectest to be cured1 thou must discover thy wound4#ij ,then ,i1 collecting the forces of my mind together1 made her answer in these words3 ,doth the cruelty of fortune's rage need further declaration1 or doth it not sufficiently appear of itself8 ,doth not the very countenance of this place move thee8 ,is this the library which thou thyself hadst chosen to sit in at my house1 in which thou hast oftentimes discoursed with me of the knowledge of divine and human things8 ,had ,i this attire or countenance when ,i searched the secrets of nature with thee1 when thou describedst unto me the course of the stars with thy geometrical rod1 when thou didst frame my conversation and the manner of my whole life according to the pattern of the celestial order8 ,are these the rewards which thy obedient servants have8 ,but thou didst decree that sentence by the mouth of ,plato3 ,that commonwealths should be happy1 if either the students of wisdom did govern them1 or those which were appointed to govern them would give themselves to the study of wisdom4#ia ,thou by the same philosopher didst admonish us that it is a sufficient cause for wise men to take upon themselves the government of the commonwealth1 lest1 if the rule of cities were left in the hands of lewd and wicked citizens1 they should work the subversion and overthrow of the good4 ,wherefore1 following this authority1 ,i desired to practise that by public administration which ,i had learnt of thee in private conference4 ,thou and ,god ,himself who had inserted thee in the minds of the wise1 are my witnesses that nothing but the common desire of all good men brought me to be a magistrate4 ,this hath been the cause of my grievous and irreconcilable disagreements with wicked men1 and that which freedom of conscience carrieth with it1 of ever contemning the indignation of potentates for the defence of justice4 ,how often have ,i encountered with ,conigastus1 violently possessing himself with poor men's goods8 ,how often have ,i put back ,triguilla1 ,provost of the ,king's house1 from injuries which he had begun1 yea1 and finished also8 ,how often have ,i protected1 by putting my authority in danger1 such poor wretches as the unpunished covetousness of the barbarous did vex with infinite reproaches8 ,never did any man draw me from right to wrong4 ,it grieved me no less than them which suffered it1 to see the wealth of our subjects wasted1 partly by private pillage1 and partly by public tributes4 ,when in the time of a great dearth things were set at so excessive and unreasonable a rate that the province of ,campania was like to be altogether impoverished1 for the common good ,i stuck not to contend with the chief ,praetor himself1 and the matter was discussed before the ,king1 and ,i prevailed so far that it went not forward4 ,i drew ,paulinus1 who had been ,consul1 out of the very mouth of the gaping courtiers1 who like ravenous curs had already in hope and ambition devoured his riches4 ,that ,albinus who had likewise been ,consul might not be punished upon presumptuous#ib and false accusation1 ,i exposed myself to the hatred of ,cyprian his accuser4 ,may ,i seem to have provoked enmity enough against myself8 ,but others should so much the more have procured my safety1 since that for the love ,i bear to justice ,i left myself no way by the means of courtiers to be safe4 ,but by whose accusations did ,i receive this blow8 ,by theirs who1 long since having put ,basil out of the ,king's service1 compelled him now to accuse me1 by the necessity which he was driven to by debt4 ,opilio likewise and ,gaudentius being banished by the ,king's decree1 for the injuries and manifold deceits which they had committed1 because they would not obey1 defended themselves by taking sanctuary1 of which the ,king hearing1 gave sentence1 that unless they departed out of the city of ,ravenna within certain days1 they should be branded in the foreheads1 and put out by force4 ,what could be added to this severity8 ,and yet that very day their accusations against me went for current4 ,what might be the reason of this8 ,did my dealing deserve it8 ,or did the condemnation1 which went before1 make them just accusers8 ,was not fortune ashamed1 if not that innocency was accused1 yet at least that it had so vile and base accusers8 ,but what crime was laid to my charge8 ,wilt thou have it in one word8 ,i am said to have desired the ,senate's safety4 ,wilt thou know the manner how8 ,i am blamed for having hindered their accuser to bring forth evidence by which he should prove the ,senate guilty of treason4 ,what thinkest thou1 ,o ,mistress8 ,shall ,i deny this charge1 that ,i may not shame thee8 ,but it is true1 ,i desired it1 neither will ,i ever cease from having that desire4 ,shall ,i confess it8 ,but ,i have already left hindering their accuser4 ,shall ,i call it an offence to have wished the safety of that order8 ,indeed the ,senate with their decrees concerning me had made it an offence4 ,but folly1 always deceiving herself1 cannot change the deserts of things1 nor1 according to the decree of ,socrates1#ic do ,i think it is lawful either to conceal the truth or grant a lie4 ,but how this may be1 ,i leave to thine and ,wisdom's censure4 ,and that posterity may not be ignorant of the course and truth of the matter1 ,i have put it down in writing4 ,for why should ,i speak of those feigned letters1 in which ,i am charged to have hoped for ,roman liberty8 ,the deceit of which would manifestly have appeared1 if it might have been lawful for me to have used the confession of my very accusers1 which in all business is of greatest force4 ,for what liberty remaineth there to be hoped for8 ,i would to ,god there were any6 ,i would have answered as ,canius did1 who being charged by ,gaius ,caesar1 son to ,germanicus1 that he was privy to the conspiracy made against him1 answered3 ',if ,i had been made acquainted with it1 thou shouldest never have known of it4'#id ,neither hath sorrow so dulled my wits in this matter that ,i complain of the wicked endeavours of sinful men against virtue1 but ,i exceedingly marvel to see that they have brought to pass the things they hoped to do4 ,for the desire of doing evil may be attributed to our weakness1 but that in the sight of ,god the wicked should be able to compass whatsoever they contrive against the innocent1 is altogether monstrous4 ,whence not without cause one of thy familiar friends#ie demanded3 ',if1' saith he1 'there be a ,god1 from whence proceed so many evils8 ,and if there be no ,god1 from whence cometh any good8' ,but let that pass that wicked men1 which seek the blood of all good men1 and of the whole ,senate1 would also have overthrown me1 whom they saw to stand in defence of good men and of the ,senate4 ,but did ,i deserve the same of the ,senators themselves8 ,i suppose thou rememberest how thou being present didst alway direct me when ,i went about to say or do anything4 ,thou rememberest1 ,i say1 when at ,verona the ,king1 being desirous of a common overthrow1 endeavoured to lay the treason1 whereof only ,albinus was accused1 upon the whole order of the ,senate1 with how great security of my own danger ,i defended the innocency of the whole ,senate4 ,thou knowest that these things which ,i say are true1 and that ,i was never delighted in my own praise1 for the secret of a good conscience is in some sort diminished when by declaring what he hath done a man receiveth the reward of fame4 ,but thou seest to what pass my innocency is come2 instead of the rewards of true virtue1 ,i undergo the punishment of wickedness1 wherewith ,i am falsely charged4 ,was it ever yet seen that the manifest confession of any crime made the judges so at one in severity1 that either the error of man's judgment or the condition of fortune1 which is certain to none1 did not incline some of them to favour8 ,if ,i had been accused that ,i would have burnt the churches1 or wickedly have killed the priests1 or have sought the death of all good men1 yet sentence should have been pronounced against me present1 having confessed1 and being convicted4 ,now being conveyed five hundred miles off1 dumb and defenceless1 ,i am condemned to death and proscription for bearing the ,senate too much good will4 ,o ,senate1 which deserves that never any may be convicted of the like crime6 ,the dignity of which accusation even the very accusers themselves saw1 which that they might obscure by adding some sort of fault1 they belied me that ,i defiled my conscience with sacrilege1 for an ambitious desire of preferment4 ,but thou1 which hadst seated thyself in me1 didst repel from the seat of my mind all desire of mortal things1 and within thy sight there was no place for sacrilege to harbour2 for thou didst instil into my ears and thoughts daily that saying of ,pythagoras1 ',follow ,god4'#if ,neither was it fitting for me to use the aid of most vile spirits when thou wast shaping me into that excellency to make me like to ,god4 ,besides the innocency which appeared in the most retired rooms of my house1 the assembly of my most honourable friends1 my holy father- in-law ,symmachus1 who is as worthy of reverence as thou thyself art1 do clear me from all suspicion of this crime4 ,but ,o detestable wickedness6 they the rather credit thee with so great a crime1 and think me the nigher to such mischievous dealing1 because ,i am endued with thy knowledge1 and adorned with thy virtues1 so that it is not enough that ,i reap no commodity for thy respect1 unless thou beest also dishonoured for the hatred conceived against me4 ,and that my miseries may increase the more1 the greatest part do not so much respect the value of things as the event of fortune1 and they esteem only that to be providently done which the happy success commends4 ,by which means it cometh to pass that the first loss which miserable men have is their estimation and the good opinion which was had of them4 ,what rumours go now among the people1 what dissonant and diverse opinions6 ,i cannot abide to think of them2 only this will ,i say1 the last burden of adversity is that when they which are in misery are accused of any crime1 they are thought to deserve whatsoever they suffer4 ,and ,i1 spoiled of all my goods1 bereaved of my dignities1 blemished in my good name1 for benefits receive punishments4 ,and methinks ,i see the cursed crews of the wicked abounding with joy and gladness1 and every lost companion devising with himself how to accuse others falsely1 good men lie prostrate with the terror of my danger1 and every lewd fellow is provoked by impunity to attempt any wickedness1 and by rewards to bring it to effect2 but the innocent are not only deprived of all security1 but also of any manner of defence4 ,wherefore ,i may well exclaim3 #hi ,homer1 ,il4 i4 #cfc4 #ij ,cf4 ,tr4 v4 7supra1 p4 #gf71 quasi non deterior fiat inscientiae causa dum tegitur4 #ia ,plato1 ,rep4 v4 #dgc4 #ib ,presumptuousfounded on presumption4 #ic ,cp4 ,plato1 ,rep4 vi4 #dhe2 the ,greek3 philosophos cannot be ,greek3 philopseudaes4 #id ,vide supra1 p4 #fi4 ,this seems to be the only record of ,canius's retort to ,caligula4 #ie i4e4 ,epicurus1 cp4 ,lact4 ,de ,ira ,dei xiii4 #if ,cf4 ,greek3 ho bios apas suntetaktai pros to akolouthein toi ,theoi1 ,iambl4 ,de ,vita ,pyth4 xviii41 and ,seneca1 ,de ,vita ,beata xv4 ,v4 ,o stelliferi conditor orbis ,qui perpetuo nixus solio ,rapido caelum turbine uersas ,legemque pati sidera cogis1 ,vt nunc pleno lucida cornu #e ,totis fratris obuia flammis ,condat stellas luna minores1 ,nunc obscuro pallida cornu ,phoebo propior lumina perdat1 ,et qui primae tempore noctis #aj ,agit algentes ,hesperos ortus1 ,solitas iterum mutet habenas ,phoebi pallens ,lucifer ortu4 ,tu frondifluae frigore brumae ,stringis lucem breuiore mora3 #ae ,tu1 cum feruida uenerit aestas1 ,agiles nocti diuidis horas4 ,tua uis uarium temperat annum ,vt quas ,boreae spiritus aufert ,reuehat mites ,zephyrus frondes #bj ,quaeque ,arcturus semina uidit ,sirius altas urat segetes4 ,nihil antiqua lege solutum ,linquit propriae stationis opus4 ,omnia certo fine gubernans #be ,hominum solos respuis actus ,merito rector cohibere modo4 ,nam cur tantas lubrica uersat ,fortuna uices8 ,premit insontes ,debita sceleri noxia poena1 #cj ,at peruersi resident celso ,mores solio sanctaque calcant ,iniusta uice colla nocentes4 ,latet obscuris condita uirtus ,clara tenebris iustusque tulit #ce ,crimen iniqui4 ,nil periuria1 nil nocet ipsis ,fraus mendaci compta colore4 ,sed cum libuit uiribus uti1 ,quos innumeri metuunt populi #dj ,summos gaudent subdere reges4 ,o iam miseras respice terras ,quisquis rerum foedera nectis4 ,operis tanti pars non uilis ,homines quatimur fortunae salo4 #de ,rapidos rector comprime fluctus ,et quo caelum regis immensum ,firma stabiles foedere terras4 ,v4 ,creator of the ,sky1 ,who sittest on ,thine eternal throne on high1 ,who dost quick motions cause ,in all the heavens1 and givest stars their laws1 ,that the pale ,queen of ,night1 ,sometimes receiving all her brother's light1 ,should shine in her full pride1 ,and with her beams the lesser stars should hide2 ,sometimes she wants her grace1 ,when the sun's rays are in less distant place2 ,and ,hesperus that flies1 ,driving the cold1 before the night doth rise1 ,and oft with sudden change ,before the sun as ,lucifer doth range4#ig ,thou short the days dost make1 ,when ,winter from the trees the leaves doth take2 ,thou1 when the fiery sun ,doth ,summer cause1 makest the nights swiftly run4 ,thy might doth rule the year1 ,as northern winds the leaves away do bear1 ,so ,zephyrus from west ,the plants in all their freshness doth revest2 ,and ,syrius burns that corn ,with which ,arcturus did the earth adorn4 ,none from ,thy laws are free1 ,nor can forsake their place ordained by ,thee4 ,thou to that certain end ,governest all things2 deniest ,thou to intend ,the acts of men alone1 ,directing them in measure from ,thy throne8 ,for why should slippery chance ,rule all things with such doubtful governance8 ,or why should punishments1 ,due to the guilty1 light on innocents8 ,but now the highest place ,giveth to naughty manners greatest grace1 ,and wicked people vex ,good men1 and tread unjustly on their necks2 ,virtue in darkness lurks1 ,and righteous souls are charged with impious works1 ,deceits nor perjuries ,disgrace not those who colour them with lies1 ,for1 when it doth them please ,to show their force1 they to their will with ease ,the hearts of kings can steer1 ,to whom so many crouch with trembling fear4 ,o ,thou that joinest with love ,all worldly things1 look from ,thy seat above ,on the earth's wretched state2 ,we men1 not the least work thou didst create1 ,with fortune's blasts do shake2 ,thou careful ruler1 these fierce tempests slake1 ,and for the earth provide ,those laws by which ,thou heaven in peace dost guide4 #ig ,literally1 ,and that he who as ,hesperus1 in the early hours of the night1 drives the cold stars before him1 should change chariot 7lit4 his accustomed reins7 and become ,lucifer1 growing pale in the first rays of the sun4 ,v4 ,haec ubi continuato dolore delatraui1 illa uultu placido nihilque meis questibus mota3 ,cum te1 inquit1 maestum lacrimantemque uidissem1 ilico miserum exsulemque cognoui4 ,sed quam id longinquum esset exilium1 nisi tua prodidisset oratio1 nesciebam4 ,sed tu quam procul a patria non quidem pulsus es sed aberrasti2 ac si te pulsum existimari mauis1 te potius ipse pepulisti4 ,nam id quidem de te numquam cuiquam fas fuisset4 ,si enim cuius oriundo sis patriae reminiscare1 non uti ,atheniensium quondam multitudinis imperio regitur1 sed ,greek3 heis koiranos estin1 heis basileus qui frequentia ciuium non depulsione laetetur2 cuius agi frenis atque obtemperare iustitiae summa libertas est4 ,an ignoras illam tuae ciuitatis antiquissimam legem1 qua sanctum est ei ius exulare non esse quisquis in ea sedem fundare maluerit8 ,nam qui uallo eius ac munimine continetur1 nullus metus est ne exul esse mereatur4 ,at quisquis eam inhabitare uelle desierit1 pariter desinit etiam mereri4 ,itaque non tam me loci huius quam tua facies mouet nec bibliothecae potius comptos ebore ac uitro parietes quam tuae mentis sedem requiro1 in qua non libros sed id quod libris pretium facit1 librorum quondam meorum sententias1 collocaui4 ,et tu quidem de tuis in commune bonum meritis uera quidem1 sed pro multitudine gestorum tibi pauca dixisti4 ,de obiectorum tibi uel honestate uel falsitate cunctis nota memorasti4 ,de sceleribus fraudibusque delatorum recte tu quidem strictim attingendum putasti1 quod ea melius uberiusque recognoscentis omnia uulgi ore celebrentur4 ,increpuisti etiam uehementer iniusti factum senatus4 ,de nostra etiam criminatione doluisti1 laesae quoque opinionis damna fleuisti4 ,postremus aduersum fortunam dolor incanduit conquestusque non aequa meritis praemia pensari4 ,in extremo ,musae saeuientis1 uti quae caelum terras quoque pax regeret1 uota posuisti4 ,sed quoniam plurimus tibi affectuum tumultus incubuit diuersumque te dolor1 ira1 maeror distrahunt1 uti nunc mentis es1 nondum te ualidiora remedia contingunt4 ,itaque lenioribus paulisper utemur1 ut quae in tumorem perturbationibus influentibus induruerunt1 ad acrioris uim medicaminis recipiendum tactu blandiore mollescant4 ,v4 ,when ,i had uttered these speeches with continued grief1 she1 with an amiable countenance and nothing moved with my complaints1 said3 ,when ,i first saw thee sad and weeping1 ,i forthwith knew thee to be in misery and banishment4 ,but ,i had not known how far off thou wert banished1 if thy speech had not bewrayed it4 ,o how far art thou gone from thy country1 not being driven away1 but wandering of thine own accord6 ,or if thou hadst rather be thought to have been driven out1 it hath been only by thyself2 for never could any other but thyself have done it2 for if thou rememberest of what country thou art1 it is not governed as ,athens was wont to be1 by the multitude1 but 'one is its ruler1 one its king1'#ih who desires to have abundance of citizens1 and not to have them driven away4 ,to be governed by whose authority1 and to be subject to her laws1 is the greatest freedom that can be4 ,art thou ignorant of that most ancient law of thy city1 by which it is decreed that he may not be banished that hath made choice of it for his dwelling-place2#ii for he that is within her fort or hold need not fear lest he deserve to be banished8 ,but whosoever ceaseth to desire to dwell in it1 ceaseth likewise to deserve so great a benefit4 ,wherefore the countenance of this place moveth me not so much as thy countenance doth4 ,neither do ,i much require thy library adorned with ivory adornments1 and its crystal walls1 as the seat of thy mind1 in which ,i have not placed books1 but that which makes books to be esteemed of1 ,i mean the sentences of my books1 which were written long since4 ,and that which thou hast said of thy deserts to the common good1 is true indeed1 but little in respect of the many things which thou hast done4 ,that which thou hast reported1 either of the honesty or of the falseness of those things which are objected against thee1 is known to all men4 ,thou didst well to touch but briefly the wickedness and deceit of thy accusers1 for that the common people to whose notice they are come do more fitly and largely speak of them4 ,thou hast also sharply rebuked the unjust ,senate's deed4 ,thou hast also grieved at our accusation1 and hast bewailed the loss or diminishing of our good name2 and lastly1 thy sorrow raged against fortune1 and thou complainedst that deserts were not equally rewarded4 ,in the end of thy bitter verse1 thou desiredst that the earth might be governed by that peace which heaven enjoyeth4 ,but because thou art turmoiled with the multitude of affections1 grief and anger drawing thee to divers parts1 in the plight thou art now1 the more forcible remedies cannot be applied unto thee2 wherefore1 for a while1 we will use the more easy1 that thy affections1 which are1 as it were1 hardened and swollen with perturbations1 may by gentle handling be mollified and disposed to receive the force of sharper medicines4 #ih ,hom4 ,il4 ii4 #bjd4 #ii ,cf4 ,cicero1 ,pro domo sua4 #bi4 #gg4 ,,vi4 ,cum ,phoebi radiis graue ,cancri sidus inaestuat1 ,tum qui larga negantibus ,sulcis semina credidit1 ,elusus ,cereris fide #e ,quernas pergat ad arbores4 ,numquam purpureum nemus ,lecturus uiolas petas ,cum saeuis aquilonibus ,stridens campus inhorruit1 #aj ,nec quaeras auida manu ,vernos stringere palmites1 ,vuis si libeat frui2 ,autumno potius sua ,bacchus munera contulit4 #ae ,signat tempora propriis ,aptans officiis deus ,nec quas ipse coercuit ,misceri patitur uices4 ,sic quod praecipiti uia #bj ,certum deserit ordinem ,laetos non habet exitus4 ,,vi4 ,when hot with ,phoebus' beams ,the ,crab casts fiery gleams1 ,he that doth then with seed ,th'unwilling furrows feed1 ,deceivd of his bread ,must be with acorns fed4 ,seek not the flowery woods ,for violets' sweet buds1 ,when fields are overcast ,with the fierce northern blast1 ,nor hope thou home to bring ,vine-clusters in the ,spring ,if thou in grapes delight3 ,in autumn ,bacchus' might ,with them doth deck our clime4 ,god every several time ,with proper grace hath crowned ,nor will those laws confound ,which ,he once settled hath4 ,he that with headlong path ,this certain order leaves1 ,an hapless end receives4 ,,vi4 ,primum igitur paterisne me pauculis rogationibus statum tuae mentis attingere atque temptare1 ut qui modus sit tuae curationis intellegam8 ,tu uero arbitratu1 inquam1 tuo quae uoles ut responsurum rogato4 ,tum illa3 ,huncine1 inquit1 mundum temerariis agi fortuitisque casibus putas1 an ullum credis ei regimen inesse rationis8 ,atqui1 inquam1 nullo existimauerim modo ut fortuita temeritate tam certa moueantur1 uerum operi suo conditorem praesidere deum scio nec umquam fuerit dies qui me ab hac sententiae ueritate depellat4 ,ita est1 inquit4 ,nam id etiam paulo ante cecinisti1 hominesque tantum diuinae exortes curae esse deplorasti4 ,nam de ceteris quin ratione regerentur1 nihil mouebare4 ,papae autem6 ,vehementer admiror cur in tam salubri sententia locatus aegrotes4 ,verum altius perscrutemur2 nescio quid abesse coniecto4 ,sed dic mihi1 quoniam deo mundum regi non ambigis1 quibus etiam gubernaculis regatur aduertis8 ,vix1 inquam1 rogationis tuae sententiam nosco1 nedum ad inquisita respondere queam4 ,num me1 inquit1 fefellit abesse aliquid1 per quod1 uelut hiante ualli robore1 in animum tuum perturbationum morbus inrepserit8 ,sed dic mihi1 meministine1 quis sit rerum finis1 quoue totius naturae tendat intentio8 ,audieram1 inquam1 sed memoriam maeror hebetauit4 ,atqui scis unde cuncta processerint8 ,noui1 inquam1 deumque esse respondi4 ,et qui fieri potest1 ut principio cognito quis sit rerum finis ignores8 ,verum hi perturbationum mores1 ea ualentia est1 ut mouere quidem loco hominem possint1 conuellere autem sibique totum exstirpare non possint4 ,sed hoc quoque respondeas uelim1 hominemne te esse meministi8 ,quidni1 inquam1 meminerim8 ,quid igitur homo sit1 poterisne proferre8 ,hocine interrogas an esse me sciam rationale animal atque mortale8 ,scio et id me esse confiteor4 ,et illa3 ,nihilne aliud te esse nouisti8 ,nihil4 ,iam scio1 inquit1 morbi tui aliam uel maximam causam2 quid ipse sis1 nosse desisti4 ,quare plenissime uel aegritudinis tuae rationem uel aditum reconciliandae sospitatis inueni4 ,nam quoniam tui obliuione confunderis1 et exsulem te et exspoliatum propriis bonis esse doluisti4 ,quoniam uero quis sit rerum finis ignoras1 nequam homines atque nefarios potentes felicesque arbitraris4 ,quoniam uero quibus gubernaculis mundus regatur oblitus es1 has fortunarum uices aestimas sine rectore fluitare--magnae non ad morbum modo uerum ad interitum quoque causae4 ,sed sospitatis auctori grates1 quod te nondum totum natura destituit4 ,habemus maximum tuae fomitem salutis ueram de mundi gubernatione sententiam1 quod eam non casuum temeritati sed diuinae rationi subditam credis4 ,nihil igitur pertimescas2 iam tibi ex hac minima scintillula uitalis calor inluxerit4 ,sed quoniam firmioribus remediis nondum tempus est et eam mentium constat esse naturam1 ut quotiens abiecerint ueras falsis opinionibus induantur ex quibus orta perturbationum caligo uerum illum confundit intuitum1 hanc paulisper lenibus mediocribusque fomentis attenuare temptabo1 ut dimotis fallacium affectionum tenebris splendorem uerae lucis possis agnoscere4 ,,vi4 ,first1 therefore1 wilt thou let me touch and try the state of thy mind by asking thee a few questions1 that ,i may understand how thou art to be cured8 ,to which ,i answered3 ,ask me what questions thou wilt1 and ,i will answer thee4 ,and then she said3 ,thinkest thou that this world is governed by haphazard and chance8 ,or rather dost thou believe that it is ruled by reason8 ,i can1 quoth ,i1 in no manner imagine that such certain motions are caused by rash chance4 ,and ,i know that ,god the ,creator doth govern ,his work1 nor shall the day ever come to draw me from the truth of that judgment4 ,it is so1 saith she1 for so thou saidst in thy verse a little before1 and bewailedst that only men were void of ,god's care2 for as for the rest1 thou didst not doubt but that they were governed by reason4 ,and surely ,i cannot choose but exceedingly admire how thou canst be ill affected1 holding so wholesome an opinion4 ,but let us search further2 ,i guess thou wantest something1 but ,i know not what4 ,tell me1 since thou doubtest not that the world is governed by ,god1 canst thou tell me also by what means it is governed8 ,i do scarcely1 quoth ,i1 understand what thou askest1 and much less am ,i able to make thee a sufficient answer4 ,was ,i1 quoth she1 deceived in thinking that thou wantedst something by which1 as by the breach of a fortress1 the sickness of perturbations hath entered into thy mind8 ,but tell me1 dost thou remember what is the end of things8 ,or to what the whole intention of nature tendeth8 ,i have heard it1 quoth ,i1 but grief hath dulled my memory4 ,but knowest thou from whence all things had their beginning8 ,i know1 quoth ,i1 and answered1 that from ,god4 ,and how can it be that1 knowing the beginning1 thou canst be ignorant of the end8 ,but this is the condition and force of perturbations1 that they may alter a man1 but wholly destroy1 and as it were root him out of himself1 they cannot4 ,but ,i would have thee answer me to this also2 dost thou remember that thou art a man8 ,why should ,i not remember it8 quoth ,i4 ,well then1 canst thou explicate what man is8 ,dost thou ask me if ,i know that ,i am a reasonable and mortal living creature8 ,i know and confess myself to be so4 ,to which she replied3 ,dost thou not know thyself to be anything else8 ,not anything4 ,now ,i know1 quoth she1 another1 and that perhaps the greatest1 cause of thy sickness3 thou hast forgotten what thou art4 ,wherefore ,i have fully found out both the manner of thy disease and the means of thy recovery2 for the confusion which thou art in1 by the forgetfulness of thyself1 is the cause why thou art so much grieved at thy exile and the loss of thy goods4 ,and because thou art ignorant what is the end of things1 thou thinkest that lewd and wicked men be powerful and happy2 likewise1 because thou hast forgotten by what means the world is governed1 thou imaginest that these alternations of fortune do fall out without any guide1 sufficient causes not only of sickness1 but also of death itself4 ,but thanks be to the author of thy health1 that ,nature hath not altogether forsaken thee4 ,we have the greatest nourisher of thy health1 the true opinion of the government of the world1 in that thou believest that it is not subject to the events of chance1 but to divine reason4 ,wherefore fear nothing2 out of this little sparkle will be enkindled thy vital heat4 ,but because it is not yet time to use more solid remedies1 and it is manifest that the nature of minds is such that as often as they cast away true opinions they are possessed with false1 out of which the darkness of perturbations arising doth make them that they cannot discern things aright1 ,i will endeavour to dissolve this cloud with gentle and moderate fomentations2 that having removed the obscurity of deceitful affections1 thou mayest behold the splendour of true light4 ,,vii4 ,nubibus atris ,condita nullum ,fundere possunt ,sidera lumen4 ,si mare uoluens #e ,turbidus ,auster ,misceat aestum1 ,vitrea dudum ,parque serenis ,vnda diebus #aj ,mox resoluto ,sordida caeno ,visibus obstat4 ,quique uagatur ,montibus altis #ae ,defluus amnis1 ,saepe resistit ,rupe soluti ,obice saxi4 ,tu quoque si uis #bj ,lumine claro ,cernere uerum1 ,tramite recto ,carpere callem1 ,gaudia pelle1 #be ,pelle timorem ,spemque fugato ,nec dolor adsit4 ,nubila mens est ,vinctaque frenis1 #cj ,haec ubi regnant4 ,,vii4 ,when stars are shrouded ,with dusky night1 ,they yield no light ,being so clouded4 ,when the wind moveth ,and churneth the sea1 ,the flood1 clear as day1 ,foul and dark proveth4 ,and rivers creeping ,down a high hill ,stand often still1 ,rocks them back keeping4 ,if thou wouldst brightly ,see ,truth's clear rays1 ,or walk those ways ,which lead most rightly1 ,all joy forsaking ,fear must thou fly1 ,and hopes defy1 ,no sorrow taking4 ,for where these terrors ,reign in the mind1 ,they it do bind ,in cloudy errors4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,philosophiae ,,consolationis ,,liber ,,primvs ,,explicit ,,incipit ,,liber ,,ii ,i4 ,post haec paulisper obticuit atque ubi attentionem meam modesta taciturnitate collegit1 sic exorsa est3 ,si penitus aegritudinis tuae causas habitumque cognovi1 fortunae prioris affectu desiderioque tabescis4 ,ea tantum animi tui sicuti tu tibi fingis mutata peruertit4 ,intellego multiformes illius prodigii fucos et eo usque cum his quos eludere nititur blandissimam familiaritatem1 dum intolerabili dolore confundat quos insperata reliquerit4 ,cuius si naturam mores ac meritum reminiscare1 nec habuisse te in ea pulchrum aliquid nec amisisse cognosces1 sed ut arbitror haud multum tibi haec in memoriam reuocare laborauerim4 ,solebas enim praesentem quoque blandientemque uirilibus incessere uerbis eamque de nostro adyto prolatis insectabare sententiis4 ,verum omnis subita mutatio rerum non sine quodam quasi fluctu contingit animorum2 sic factum est ut tu quoque paulisper a tua tranquillitate descisceres4 ,sed tempus est haurire te aliquid ac degustare molle atque iucundum quod ad interiora transmissum ualidioribus haustibus uiam fecerit4 ,adsit igitur ,rhetoricae suadela dulcedinis quae tum tantum recto calle procedit1 cum nostra instituta non deserit cumque hac ,musica laris nostri uernacula nunc leuiores nunc grauiores modos succinat4 ,quid est igitur o homo quod te in maestitiam luctumque deiecit8 ,nouum1 credo1 aliquid inusitatumque uidisti4 ,tu fortunam putas erga te esse mutatam2 erras4 ,hi semper eius mores sunt ista natura4 ,seruauit circa te propriam potius in ipsa sui mutabilitate constantiam4 ,talis erat cum blandiebatur1 cum tibi falsae inlecebris felicitatis alluderet4 ,deprehendisti caeci numinis ambiguos uultus4 ,quae sese adhuc uelat aliis1 tota tibi prorsus innotuit4 ,si probas1 utere moribus2 ne queraris4 ,si perfidiam perhorrescis1 sperne atque abice perniciosa ludentem4 ,nam quae nunc tibi est tanti causa maeroris1 haec eadem tranquillitatis esse debuisset1 ,reliquit enim te quam non relicturam nemo umquam poterit esse securus4 ,an uero tu pretiosam aestimas abituram felicitatem8 ,et cara tibi est fortuna praesens nec manendi fida et cum discesserit adlatura maerorem4 ,quod si nec ex arbitrio retineri potest et calamitosos fugiens facit1 quid est aliud fugax quam futurae quoddam calamitatis indicium8 ,neque enim quod ante oculos situm est1 suffecerit intueri2 rerum exitus prudentia metitur eademque in alterutro mutabilitas nec formidandas fortunae minas nec exoptandas facit esse blanditias4 ,postremo aequo animo toleres oportet quidquid intra fortunae aream geritur1 cum semel iugo eius colla submiseris4 ,quod si manendi abeundique scribere legem uelis ei quam tu tibi dominam sponte legisti1 nonne iniurius fueris et inpatientia sortem exacerbes quam permutare non possis8 ,si uentis uela committeres1 non quo uoluntas peteret sed quo flatus impellerent1 promoueres2 si aruis semina crederes1 feraces inter se annos sterilesque pensares4 ,fortunae te regendum dedisti2 dominae moribus oportet obtemperes4 ,tu uero uoluentis rotae impetum retinere conaris8 ,at1 omnium mortalium stolidissime1 si manere incipit1 fors esse desistit4 ,,the ,,second ,,book ,,of ,,boethius ,i4 ,after this she remained silent for a while2 and1 having by that her modesty made me attentive1 began in this wise3 ,if ,i be rightly informed of the causes and condition of thy disease1 thou languishest with the affection of thy former fortune1 and the change of that alone1 as thou imaginest1 hath overthrown so much of thy mind4 ,i know the manifold illusions of that monster1 exercising most alluring familiarity with them whom she meaneth to deceive1 to the end she may confound them with intolerable grief1 by forsaking them upon the sudden1 whose nature1 customs1 and desert1 if thou rememberest1 thou shalt know that thou neither didst possess nor hast lost anything of estimation in it2 and1 as ,i hope1 ,i shall not need to labour much to bring these things to thy remembrance1 for thou wert wont1 when she was present1 and flattered thee most1 to assail her with manful words1 and pursue her with sentences taken forth of our most hidden knowledge4 ,but every sudden change of things happeneth not without a certain wavering and disquietness of mind4 ,and this is the cause that thou also for a while hast lost thy former tranquillity and peace4 ,but it is time for thee to take and taste some gentle and pleasant thing which being received may prepare thee for stronger potions4 ,wherefore let us use the sweetness of ,rhetoric's persuasions1 which then only is well employed when it forsaketh not our ordinances2 and with this1 let ,music1 a little slave belonging to our house1 chant sometime lighter and sometime sadder notes4 ,wherefore1 ,o man1 what is it that hath cast thee into sorrow and grief8 ,thou hast1 methinks1 seen something new and unwonted4 ,if thou thinkest that fortune hath altered her manner of proceeding toward thee1 thou art in an error4 ,this was alway her fashion2 this is her nature4 ,she hath kept that constancy in thy affairs which is proper to her1 in being mutable2 such was her condition when she fawned upon thee and allured thee with enticements of feigned happiness4 ,thou hast discovered the doubtful looks of this blind goddess4 ,she1 which concealeth herself from others1 is wholly known to thee4 ,if thou likest her1 frame thyself to her conditions1 and make no complaint4 ,if thou detestest her treachery1 despise and cast her off1 with her pernicious flattery4 ,for that which hath caused thee so much sorrow should have brought thee to great tranquillity4 ,for she hath forsaken thee1 of whom no man can be secure4 ,dost thou esteem that happiness precious which thou art to lose8 ,and is the present fortune dear unto thee1 of whose stay thou art not sure1 and whose departure will breed thy grief8 ,and if she can neither be kept at our will1 and maketh them miserable whom she at last leaveth1 what else is fickle fortune but a token of future calamity8 ,for it is not sufficient to behold that which we have before our eyes2 wisdom pondereth the event of things1 and this mutability on both sides maketh the threats of fortune not to be feared1 nor her flatterings to be desired4 ,finally1 thou must take in good part whatsoever happeneth unto thee within the reach of fortune1 when once thou hast submitted thy neck to her yoke4 ,and if to her whom1 of thine own accord1 thou hast chosen for thy mistress1 thou wouldest prescribe a law how long she were to stay1 and when to depart1 shouldst thou not do her mighty wrong1 and with thy impatience make thy estate more intolerable1 which thou canst not better8 ,if thou settest up thy sails to the wind1 thou shalt be carried not whither thy will desirest1 but whither the gale driveth4 ,if thou sowest thy seed1 thou considerest that there are as well barren as fertile years4 ,thou hast yielded thyself to fortune's sway2 thou must be content with the conditions of thy mistress4 ,endeavourest thou to stay the force of the turning wheel8 ,but thou foolishest man that ever was1 if it beginneth to stay1 it ceaseth to be fortune4 ,i4 ,haec cum superba uerterit uices dextra ,et aestuantis more fertur ,euripi1 ,dudum tremendos saeua proterit reges ,humilemque uicti subleuat fallax uultum4 ,non illa miseros audit aut curat fletus #e ,vltroque gemitus dura quos fecit ridet4 ,sic illa ludit1 sic suas probat uires ,magnumque suis demonstrat #ajj ostentum1 si quis ,visatur una stratus ac felix hora4 #ajj monstrat codd4 ,i ,the pride of fickle fortune spareth none1 ,and1 like the floods of swift ,euripus borne1 #aja ,oft casteth mighty princes from their throne1 ,and oft the abject captive doth adorn4 ,she cares not for the wretch's tears and moan1 ,and the sad groans1 which she hath caused1 doth scorn4 ,thus doth she play1 to make her power more known1 ,showing her slaves a marvel1 when man's state ,is in one hour both downcast and fortunate4 #aja ,literally1 ,when fortune with proud right hand plies her changes and ebbs and flows like foaming ,euripus4 ,euripus was proverbial for irregular tides4 ,,ii4 ,vellem autem pauca tecum fortunae ipsius uerbis agitare4 ,tu igitur an ius postulet1 animaduerte4 ',quid tu homo ream me cotidianis agis querelis8 ,quam tibi fecimus iniuriam8 ,quae tua tibi detraximus bona8 ,quouis iudice de opum dignitatumque mecum possessione contende4 ,et si cuiusquam mortalium proprium quid horum esse monstraueris1 ego iam tua fuisse quae repetis1 sponte concedam4 ,cum te matris utero natura produxit1 nudum rebus omnibus inopemque suscepi1 meis opibus foui et quod te nunc inpatientem nostri facit1 fauore prona indulgentius educaui1 omnium quae mei iuris sunt affluentia et splendore circumdedi4 ,nunc mihi retrahere manum libet4 ,habes gratiam uelut usus alienis1 non habes ius querelae tamquam prorsus tua perdideris4 ,quid igitur ingemiscis8 ,nulla tibi a nobis est allata uiolentia4 ,opes honores ceteraque talium mei sunt iuris4 ,dominam famulae cognoscunt2 mecum ueniunt1 me abeunte discedunt4 ,audacter adfirmem1 si tua forent quae amissa conquereris nullo modo perdidisses4 ,an ego sola meum ius exercere prohibebor8 ,licet caelo proferre lucidos dies eosdemque tenebrosis noctibus condere4 ,licet anno terrae uultum nunc floribus frugibusque redimire1 nunc nimbis frigoribusque confundere4 ,ius est mari nunc strato aequore blandiri1 nunc procellis ac fluctibus inhorrescere4 ,nos ad constantiam nostris moribus alienam inexpleta hominum cupiditas alligabit8 ,haec nostra uis est1 hunc continuum ludum ludimus2 rotam uolubili orbe uersamus1 infima summis summa infimis mutare gaudemus4 ,ascende si placet1 sed ea lege ne utique#ajb cum ludicri mei ratio poscet1 descendere iniuriam putes4 ,an tu mores ignorabas meos8 ,nesciebas ,croesum regem ,lydorum ,cyro paulo ante formidabilem mox deinde miserandum rogi flammis traditum misso caelitus imbre defensum8 ,num te praeterit ,paulum ,persi regis a se capti calamitatibus pias inpendisse lacrimas8 ,quid tragoediarum clamor aliud deflet nisi indiscreto ictu fortunam felicia regna uertentem8 ,nonne adulescentulus ,greek3 doious pithous ton men hena kakon ton d'heteron eaon in ,iouis limine iacere didicisti8 ,quid si uberius de bonorum parte sumpsisti8 ,quid si a te non tota discessi8 ,quid si haec ipsa mei mutabilitas iusta tibi causa est sperandi meliora8 ,tamen ne animo contabescas et intra commune omnibus regnum locatus proprio uiuere iure desideres4 #ajb utique ,klussmann2 uti codd4 ,,ii ,but ,i would urge thee a little with ,fortune's own speeches4 ,wherefore consider thou if she asketh not reason4 ',for what cause1 ,o man1 chargest thou me with daily complaints8 ,what injury have ,i done thee8 ,what goods of thine have ,i taken from thee8 ,contend with me before any judge about the possession of riches and dignities2 and if thou canst show that the propriety of any of these things belong to any mortal wight1 ,i will forthwith willingly grant that those things which thou demandest were thine4 ,when ,nature produced thee out of thy mother's womb1 ,i received thee naked and poor in all respects1 cherished thee with my wealth1 and 7which maketh thee now to fall out with me7 being forward to favour thee1 ,i had most tender care for thy education1 and adorned thee with the abundance and splendour of all things which are in my power4 ,now it pleaseth me to withdraw my hand1 yield thanks1 as one that hath had the use of that which was not his own4 ,thou hast no just cause to complain1 as though thou hadst lost that which was fully thine own4 ,wherefore lamentest thou8 ,i have offered thee no violence4 ,riches1 honours1 and the rest of that sort belong to me4 ,they acknowledge me for their mistress1 and themselves for my servants1 they come with me1 and when ,i go away they likewise depart4 ,i may boldly affirm1 if those things which thou complainest to be taken from thee had been thine own1 thou shouldst never have lost them4 ,must ,i only be forbidden to use my right8 ,it is lawful for the heaven to bring forth fair days1 and to hide them again in darksome nights4 ,it is lawful for the year sometime to compass the face of the earth with flowers and fruits1 and sometime to cover it with clouds and cold4 ,the sea hath right sometime to fawn with calms1 and sometime to frown with storms and waves4 ,and shall the insatiable desire of men tie me to constancy1 so contrary to my custom8 ,this is my force1 this is the sport which ,i continually use4 ,i turn about my wheel with speed1 and take a pleasure to turn things upside down4 ,ascend1 if thou wilt1 but with this condition1 that thou thinkest it not an injury to descend when the course of my sport so requireth4 ,didst thou not know my fashion8 ,wert thou ignorant how ,croesus1 ,king of the ,lydians1 not long before a terror to ,cyrus1 within a while after came to such misery that he should have been burnt had he not been saved by a shower sent from heaven8#ajc ,hast thou forgotten how ,paul piously bewailed the calamities of ,king ,perses his prisoner8#ajd ,what other thing doth the outcry of tragedies lament1 but that fortune1 having no respect1 overturneth happy states8 ,didst thou not learn in thy youth that there lay two barrels1 the one of good things and the other of bad1#aje at ,jupiter's threshold8 ,but what if thou hast tasted more abundantly of the good8 ,what if ,i be not wholly gone from thee8 ,what if this mutability of mine be a just cause for thee to hope for better8 ,notwithstanding1 lose not thy courage1 and1 living in a kingdom which is common to all men1 desire not to be governed by peculiar laws proper only to thyself4 #ajc ,cf4 ,herod1 i4 #hg4 #ajd ,cf4 ,livy xlv4 #h4 ,paul,aemilius ,paulus surnamed ,macedonius for his defeat of ,perses last king of ,macedonia in #afh ,b4,c4 #aje ,il4 xxiv4 #ebg4 ,,ii4 ,si quantas rapidis flatibus incitus ,pontus uersat harenas ,aut quot stelliferis edita noctibus ,caelo sidera fulgent ,tantas fundat opes nec retrahat manum #e ,pleno copia cornu1 ,humanum miseras haud ideo genus ,cesset flere querellas4 ,quamuis uota libens excipiat deus ,multi prodigus auri #aj ,et claris auidos ornet honoribus1 ,nil iam parta uidentur1 ,sed quaesita uorans saeua rapacitas ,altos#ajf pandit hiatus4 ,quae iam praecipitem frena cupidinem #ae ,certo fine retentent1 ,largis cum potius muneribus fluens ,sitis ardescit habendi8 ,numquam diues agit qui trepidus gemens ,sese credit egentem4' #bj #ajf altos vulg42 alios codd4 opt4 ,,ii4 ,if ,plenty as much wealth should give1 ne'er holding back her hand1 ,as the swift winds in troubled seas do toss up heaps of sand1 ,or as the stars in lightsome nights shine forth on heaven's face1 ,yet wretched men would still accuse their miserable case4 ,should ,god1 too liberal of ,his gold1 their greedy wishes hear1 ,and with bright honour them adorn2 yet all that nothing were1 ,since ravenous minds1 devouring all1 for more are ready still4 ,what bridle can contain in bounds this their contentless will1 ,when filled with riches they retain the thirst of having more8 ,he is not rich that fears and grieves1 and counts himself but poor4' ,,iii4 ,his igitur si pro se tecum fortuna loqueretur1 quid profecto contra hisceres non haberes1 aut si quid est quo querelam tuam iure tuearis1 proferas oportet4 ,dabimus dicendi locum4 ,tum ego3 ,speciosa quidem ista sunt1 inquam1 oblitaque ,rhetoricae ac ,musicae melle dulcedinis2 tum tantum1 cum audiuntur1 oblectant4 ,sed miseris malorum altior sensus est4 ,itaque cum haec auribus insonare desierint1 insitus animum maeror praegrauat4 ,et illa3 ,ita est1 inquit4 ,haec enim nondum morbi tui remedia sed adhuc contumacis aduersum curationem doloris fomenta quaedam sunt4 ,nam quae in profundum sese penetrent1 cum tempestiuum fuerit admouebo4 ,verumtamen ne te existimari miserum uelis1 an numerum modumque tuae felicitatis oblitus es8 ,taceo quod desolatum parente summorum te uirorum cura suscepit delectusque in affinitatem principum ciuitatis1 quod pretiosissimum propinquitatis genus est1 prius carus quam proximus esse coepisti4 ,quis non te felicissimum cum tanto splendore socerorum1 cum coniugis pudore1 cum masculae quoque prolis opportunitate praedicauit8 ,praetereo1 libet enim praeterire communia1 sumptas in adulescentia negatas senibus dignitates2 ad singularem felicitatis tuae cumulum uenire delectat4 ,si quis rerum mortalium fructus ullum beatitudinis pondus habet1 poteritne illius memoria lucis quantalibet ingruentium malorum mole deleri1 cum duos pariter consules liberos tuos domo prouehi sub frequentia patrum1 sub plebis alacritate uidisti1 cum eisdem in curia curules insidentibus tu regiae laudis orator ingenii gloriam facundiaeque meruisti1 cum in circo duorum medius consulum circumfusae multitudinis expectationem triumphali largitione satiasti8 ,dedisti ut opinor uerba fortunae1 dum te illa demulcet1 dum te ut delicias suas fouet4 ,munus quod nulli umquam priuato commodauerat abstulisti4 ,visne igitur cum fortuna calculum ponere8 ,nunc te primum liuenti oculo praestrinxit4 ,si numerum modumque laetorum tristiumue consideres1 adhuc te felicem negare non possis4 ,quod si idcirco te fortunatum esse non aestimas1 quoniam quae tunc laeta uidebantur abierunt1 non est quod te miserum putes1 quoniam quae nunc creduntur maesta praetereunt4 ,an tu in hanc uitae scaenam nunc primum subitus hospesque uenisti8 ,vllamne humanis rebus inesse constantiam reris1 cum ipsum saepe hominem uelox hora dissoluat8 ,nam etsi rara est fortuitis manendi fides1 ultimus tamen uitae dies mors quaedam fortunae est etiam manentis4 ,quid igitur referre putas1 tune illam moriendo deseras an te illa fugiendo8 ,,iii4 ,wherefore if fortune should plead with thee thus in her own defence1 doubtless thou wouldst not have a word to answer her4 ,but if there be anything which thou canst allege in thy own defence1 thou must utter it4 ,we will give thee full liberty to speak4 ,then ,i said3 ,these things make a fair show and1 being set out with pleasant rhetoric and music1 delight only so long as they are heard4 ,but those which are miserable have a deeper feeling of their miseries4 ,therefore1 when the sound of these things is past1 hidden sorrow oppresseth the mind4 ,it is so indeed1 quoth she1 for these be not the remedies of thy disease1 but certain fomentations to assuage thy grief1 which as yet resisteth all cure4 ,but when it shall be time1 ,i will apply that which shall pierce to the quick4 ,and yet there is no cause why thou shouldst think thyself miserable4 ,hast thou forgotten how many ways1 and in what degree thou art happy8 ,i pass over with silence that1 having lost thy father1 thou wert provided for by men of the best sort1 and1 being chosen to have affinity with the chiefest of the city1 thou begannest sooner to be dear unto them than to be akin1 which is the most excellent kind of kindred4 ,who esteemed thee not most happy1 having so noble a father-in-law1 so chaste a wife1 and so noble sons8 ,i say nothing 7for ,i will not speak of ordinary matters7 of the dignities denied to others in their age1 and granted to thee in thy youth4 ,i desire to come to the singular top of thy felicity4 ,if any fruit of mortal things hath any weight of happiness1 can the remembrance of that light be destroyed with any cloud of miseries that can overcast thee8 ,when thou sawst thy two sons being both ,consuls together carried from their house1 the ,senators accompanying them1 and the people rejoicing with them2 when1 they sitting in the ,senate in their chairs of state1 thou making an oration in the ,king's praise deservedst the glory of wit and eloquence4 ,when in public assembly1 thou1 standing betwixt thy two sons1 didst satisfy with thy triumphant liberality the expectation of the multitudes gathered together1 ,i suppose thou flatteredst fortune1 while she fawned thus upon thee1 as her dearest friend4 ,thou obtainedst more at her hands than ever private man had before thee4 ,wilt thou then reckon with fortune8 ,this is the first time that ever she frowned upon thee4 ,if thou considerest the number and measure of thy joyful and sad accidents1 thou canst not choose but think thyself fortunate hitherto2 and if thou esteemest not thyself fortunate because those things which seemed joyful are past1 there is no cause why thou shouldst think thyself miserable1 since those things which thou now takest to be sorrowful do pass4 ,comest thou now first as a pilgrim and stranger into the theatre of this life8 ,supposest thou to find any constancy in human affairs1 since that man himself is soon gone8 ,for although things subject to fortune seldom keep touch in staying1 yet the end of life is a certain death1 even of that fortune which remaineth4 ,wherefore1 what matter is it whether thou by dying leavest it1 or it forsaketh thee by flying8 ,,iii4 ,cum polo ,phoebus roseis quadrigis ,lucem spargere coeperit1 ,pallet albentes hebetata uultus ,flammis stella prementibus4 ,cum nemus flatu ,zephyri tepentis #e ,vernis inrubuit rosis1 ,spiret insanum nebulosus ,auster3 ,iam spinis abeat decus4 ,saepe tranquillo radiat sereno ,immotis mare fluctibus1 #aj ,saepe feruentes ,aquilo procellas ,verso concitat aequore4 ,rara si constat sua forma mundo1 ,si tantas uariat uices1 ,crede fortunis hominum caducis1 #ae ,bonis crede fugacibus4 ,constat aeterna positumque lege est ,vt constet genitum nihil4 ,,iii4 ,when ,phoebus with his rosy team ,showeth his lightsome beam1 ,the dull and darkened stars retire ,yielding to greater fire4 ,when ,zephyrus his warmth doth bring1 ,sweet roses deck the spring2 ,let noisome ,auster blow apace1 ,plants soon will lose their grace4 ,the sea hath often quiet stood ,with an unmoved flood1 ,and often is turmoiled with waves1 ,when boisterous ,boreas raves4 ,if thus the world never long tarry ,the same1 but often vary1 ,on fading fortunes then rely1 ,trust to those goods that fly4 ,an everlasting law is made1 ,that all things born shall fade4 ,,iv4 ,tum ego3 ,vera1 inquam1 commemoras1 o uirtutum omnium nutrix1 nec infitiari possum prosperitatis meae uelocissimum cursum4 ,sed hoc est quod recolentem uehementius coquit4 ,nam in omni aduersitate fortunae infelicissimum est genus infortunii fuisse felicem4 ,sed quod tu1 inquit1 falsae opinionis supplicium luas1 id rebus iure imputare non possis4 ,nam si te hoc inane nomen fortuitae felicitatis mouet1 quam pluribus maximisque abundes mecum reputes licet4 ,igitur si quod in omni fortunae tuae censu pretiosissimum possidebas1 id tibi diuinitus inlaesum adhuc inuiolatumque seruatur1 poterisne meliora quaeque retinens de infortunio iure causari8 ,atqui uiget incolumis illud pretiosissimum generis humani decus ,symmachus socer et quod uitae pretio non segnis emeres1 uir totus ex sapientia uirtutibusque factus suarum securus tuis ingemiscit iniuriis4 ,viuit uxor ingenio modesta1 pudicitia pudore praecellens et1 ut omnes eius dotes breuiter includam1 patri similis4 ,viuit inquam tibique tantum uitae huius exosa spiritum seruat quoque uno felicitatem minui tuam uel ipsa concesserim1 tui desiderio lacrimis ac dolore tabescit4 ,quid dicam liberos consulares quorum iam1 ut in id aetatis pueris1 uel paterni uel auiti specimen elucet ingenii8 ,cum igitur praecipua sit mortalibus uitae cura retinendae1 o te si tua bona cognoscas felicem1 cui suppetunt etiam nunc quae uita nemo dubitat esse cariora6 ,quare sicca iam lacrimas4 ,nondum est ad unum omnes exosa fortuna nec tibi nimium ualida tempestas incubuit1 quando tenaces haerent ancorae quae nec praesentis solamen nec futuri spem temporis abesse patiantur4 ,et haereant1 inquam1 precor2 illis namque manentibus1 utcumque se res habeant1 enatabimus4 ,sed quantum ornamentis nostris decesserit1 uides4 ,et illa3 ,promouimus1 inquit1 aliquantum1 si te nondum totius tuae sortis piget4 ,sed delicias tuas ferre non possum qui abesse aliquid tuae beatitudini tam luctuosus atque anxius conqueraris4 ,quis est enim tam conpositae felicitatis ut non aliqua ex parte cum status sui qualitate rixetur8 ,anxia enim res est humanorum condicio bonorum et quae uel numquam tota proueniat uel numquam perpetua subsistat4 ,huic census exuberat1 sed est pudori degener sanguis2 hunc nobilitas notum facit1 sed angustia rei familiaris inclusus esse mallet ignotus4 ,ille utroque circumfluus uitam caelibem deflet2 ille nuptiis felix orbus liberis alieno censum nutrit heredi4 ,alius prole laetatus filii filiaeue delictis maestus inlacrimat4 ,idcirco nemo facile cum fortunae suae condicione concordat2 inest enim singulis quod inexpertus ignoret1 expertus exhorreat4 ,adde quod felicissimi cuiusque delicatissimus sensus est et nisi ad nutum cuncta suppetant1 omnis aduersitatis insolens minimis quibusque prosternitur2 adeo perexigua sunt quae fortunatissimis beatitudinis summam detrahunt4 ,quam multos esse coniectas qui sese caelo proximos arbitrentur1 si de fortunae tuae reliquiis pars eis minima contingat8 ,hic ipse locus quem tu exilium uocas1 incolentibus patria est2 adeo nihil est miserum nisi cum putes contraque beata sors omnis est aequanimitate tolerantis4 ,quis est ille tam felix qui cum dederit inpatientiae manus1 statum suum mutare non optet8 ,quam multis amaritudinibus humanae felicitatis dulcedo respersa est6 ,quae si etiam fruenti iucunda esse uideatur1 tamen quo minus cum uelit abeat retineri non possit4 ,liquet igitur quam sit mortalium rerum misera beatitudo quae nec apud aequanimos perpetua perdurat necanxios tota delectat4 ,quid igitur o mortales extra petitis intra uos positam felicitatem8 ,error uos inscitiaque confundit4 ,ostendam breuiter tibi summae cardinem felicitatis4 ,estne aliquid tibi te ipso pretiosius8 ,nihil inquies4 ,igitur si tui compos fueris1 possidebis quod nec tu amittere umquam uelis nec fortuna possit auferre4 ,atque ut agnoscas in his fortuitis rebus beatitudinem constare non posse1 sic collige4 ,si beatitudo est summum naturae bonum ratione degentis nec est summum bonum quod eripi ullo modo potest1 quoniam praecellit id quod nequeat auferri1 manifestum est quoniam#ajg ad beatitudinem percipiendam fortunae instabilitas adspirare non possit4 ,ad haec quem caduca ista felicitas uehit uel scit eam uel nescit esse mutabilem4 ,si nescit1 quaenam beata sors esse potest ignorantiae caecitate8 ,si scit1 metuat necesse est1 ne amittat quod amitti posse non dubitat2 quare continuus timor non sinit esse felicem4 ,an uel si amiserit1 neglegendum putat8 ,sic quoque perexile bonum est quod aequo animo feratur amissum4 ,et quoniam tu idem es cui persuasum atque insitum permultis demonstrationibus scio mentes hominum nullo modo esse mortales cumque clarum sit fortuitam felicitatem corporis morte finiri1 dubitari nequit1 si haec afferre beatitudinem potest1 quin omne mortalium genus in miseriam mortis fine labatur4 ,quod si multos scimus beatitudinis fructum non morte solum uerum etiam doloribus suppliciisque quaesisse1 quonam modo praesens facere beatos potest quae miseros transacta non efficit8 #ajg quin codices4 ,,iv4 ,to which ,i answered3 ,the things which thou reportest are true1 ,o nurse of all virtues1 and ,i cannot deny the most speedy course of my prosperity4 ,but this is that which vexeth me most1 when ,i remember it4 ,for in all adversity of fortune it is the most unhappy kind of misfortune to have been happy4 ,but1 quoth she1 thou canst not justly impute to the things themselves that thou art punished for thy false opinion4 ,for if this vain name of casual felicity moveth thee1 let us make accompt with how many and how great things thou aboundest4 ,wherefore1 if that which in all thy revenues of fortune thou esteemest most precious doth still by ,god's providence remain safe and untouched1 canst thou1 retaining the best1 justly complain of misfortune8 ,but thy father-in-law1 ,symmachus 7that most excellent ornament of mankind7 liveth in safety1 and for the obtaining of which thou wouldst willingly spend thy life1 that man wholly framed to wisdom and virtues1 being secure of his own1 mourneth for thy injuries4 ,thy wife liveth1 modest in disposition1 eminent in chastity1 and1 to rehearse briefly all her excellent gifts1 like her father4 ,she liveth1 ,i say1 and weary of her life reserveth her breath only for thee4 ,in which alone even ,i must grant that thy felicity is diminished1 she consumeth herself with tears and grief for thy sake4 ,what should ,i speak of thy children1 which have been ,consuls1 in whom already1 as in children of that age1 their father's or grandfather's good disposition appeareth8 ,wherefore1 since the greatest care that mortal men have is to save their lives1 ,o happy man that thou art1 if thou knowest thine own wealth1 who still hast remaining those things which no man doubteth to be dearer than life itself8 ,and therefore cease weeping4 ,fortune hath not hitherto showed her hatred against you all1 neither art thou assailed with too boisterous a storm1 since those anchors hold fast which permit neither the comfort of the time present nor the hope of the time to come to be wanting4 ,and ,i pray ,god1 quoth ,i1 that they may hold fast1 for so long as they remain1 howsoever the world goeth we shall escape drowning4 ,but thou seest how great a part of our ornaments is lost4 ,we have gotten a little ground1 quoth she1 if thy whole estate be not irksome unto thee4 ,but ,i cannot suffer thy daintiness1 who with such lamentation and anxiety complaineth that something is wanting to thy happiness4 ,for who hath so entire happiness that he is not in some part offended with the condition of his estate8 ,the nature of human felicity is doubtful and uncertain1 and is neither ever wholly obtained1 or never lasteth always4 ,one man hath great revenues1 but is contemned for his base lineage4 ,another's nobility maketh him known1 but1 oppressed with penury1 had rather be unknown4 ,some1 abounding with both1 bewail their life without marriage4 ,some other1 well married but wanting children1 provideth riches for strangers to inherit4 ,others1 finally1 having children1 mournfully bewail the vices which their sons or daughters are given to4 ,so that scarce any man is pleased with the condition of his fortune4 ,for there is something in every estate1 which without experience is not known1 and being experienced doth molest and trouble4 ,besides that1 those which are most happy are most sensible1#ajh and unless all things fall out to their liking1 impatient of all adversity1 every little cross overthrows them1 so small are the occasions which take from the most fortunate the height of their happiness4 ,how many are there1 thinkest thou1 which would think themselves almost in ,heaven if they had but the least part of the remains of thy fortune8 ,this very place1 which thou callest banishment1 is to the inhabitants thereof their native land4 ,so true it is that nothing is miserable but what is thought so1 and contrariwise1 every estate is happy if he that bears it be content4 ,who is so happy that if he yieldeth to discontent1 desireth not to change his estate8 ,how much bitterness is mingled with the sweetness of man's felicity1 which1 though it seemeth so pleasant while it is enjoyed1 yet can it not be retained from going away when it will4 ,and by this it appeareth how miserable is the blessedness of mortal things1 which neither endureth alway with the contented1 nor wholly delighteth the pensive4 ,wherefore1 ,o mortal men1 why seek you for your felicity abroad1 which is placed within yourselves8 ,error and ignorance do confound you4 ,i will briefly show thee the centre of thy chiefest happiness4 ,is there anything more precious to thee than thyself8 ,i am sure thou wilt say1 nothing4 ,wherefore1 if thou enjoyest thyself1 thou shalt possess that which neither thou wilt ever wish to lose nor fortune can take away4 ,and that thou mayst acknowledge that blessedness cannot consist in these casual things1 gather it thus4 ,if blessedness be the chiefest good of nature endued with reason1 and that is not the chiefest good which may by any means be taken away1 because that which cannot be taken away is better1 it is manifest that the instability of fortune cannot aspire to the obtaining of blessedness4 ,moreover1 he that now enjoyeth this brittle felicity1 either knoweth it to be mutable or no4 ,if not1 what estate can be blessed by ignorant blindness8 ,and if he knoweth it1 he must needs fear lest he lose that which he doubteth not may be lost1 wherefore continual fear permitteth him not to be happy4 ,or though he should lose it1 doth he think that a thing of no moment8 ,but so it were a very small good which he would be content to lose4 ,and because thou art one whom ,i know to be fully persuaded and convinced by innumerable demonstrations that the souls of men are in no wise mortal1 and since it is clear that casual felicity is ended by the body's death1 there is no doubt1 if this can cause blessedness1 but that all mankind falleth into misery by death4 ,but if we know many who have sought to reap the fruit of blessedness1 not only by death1 but also by affliction and torments1 how can present happiness make men happy1 the loss of which causeth not misery8 #ajh i4e4 sensitive4 ,,iv4 ,quisquis uolet perennem ,cautus ponere sedem ,stabilisque nec sonori ,sterni flatibus ,euri ,et fluctibus minantem #e ,curat spernere pontum1 ,montis cacumen alti1 ,bibulas uitet harenas4 ,illud proteruus ,auster ,totis uiribus urget1 #aj ,hae pendulum solutae ,pondus ferre recusant4 ,fugiens periculosam ,sortem sedis amoenae ,humili domum memento #ae ,certus figere saxo4 ,quamuis tonet ruinis ,miscens aequora uentus1 ,tu conditus quieti ,felix robore ualli #bj ,duces serenus aeuum ,ridens aetheris iras4 ,,iv4 ,who with an heedful care ,will an eternal seat prepare1 ,which cannot be down cast ,by force of windy blast1 ,and will the floods despise1 ,when threatening billows do arise1 ,he not on hills must stand1 ,nor on the dangerous sinking sand4 ,for there the winds will threat1 ,and him with furious tempests beat1 ,and here the ground too weak ,will with the heavy burden break4#aji ,fly then the dangerous case ,of an untried delightful place1 ,and thy poor house bestow ,in stony places firm and low4 ,for though the winds do sound1 ,and waves of troubled seas confound3 ,yet thou to rest disposed ,in thy safe lowly vale inclosed1 ,mayst live a quiet age1 ,scorning the air's distempered rage4 #aji ,literally1 ,these shifting sands refuse to bear the weight laid upon them4 ,v4 ,sed quoniam rationum iam in te mearum fomenta descendunt1 paulo ualidioribus utendum puto4 ,age enim si iam caduca et momentaria fortunae dona non essent1 quid in eis est quod aut uestrum umquam fieri queat aut non perspectum consideratumque uilescat8 ,diuitiaene uel uestra uel sui natura pretiosae sunt8 ,quid earum potius1 aurumne an uis congesta pecuniae8 ,atqui haec effundendo magis quam coaceruando melius nitent1 si quidem auaritia semper odiosos1 claros largitas facit4 ,quod si manere apud quemque non potest quod transfertur in alterum1 tunc est pretiosa pecunia cum translata in alios largiendi usu desinit possideri4 ,at eadem si apud unum quanta est ubique gentium congeratur1 ceteros sui inopes fecerit4 ,et uox quidem tota pariter multorum replet auditum2 uestrae uero diuitiae nisi comminutae in plures transire non possunt4 ,quod cum factum est1 pauperes necesse est faciant quos relinquunt4 ,o igitur angustas inopesque diuitias quas nec habere totas pluribus licet et ad quemlibet sine ceterorum paupertate non ueniunt6 ,an gemmarum fulgor oculos trahit8 ,sed si quid est in hoc splendore praecipui1 gemmarum est lux illa non hominum1 quas quidem mirari homines uehementer admiror4 ,quid est enim carens animae motu atque compage quod animatae rationabilique naturae pulchrum esse iure uideatur8 ,quae tametsi conditoris opera suique distinctione postremae aliquid pulchritudinis trahunt1 infra uestram tamen excellentiam conlocatae admirationem uestram nullo modo merebantur4 ,an uos agrorum pulchritudo delectat8 ,quidni8 ,est enim pulcherrimi operis pulchra portio4 ,sic quondam sereni maris facie gaudemus2 sic caelum sidera lunam solemque miramur4 ,num te horum aliquid attingit8 ,num audes alicuius talium splendore gloriari8 ,an uernis floribus ipse distingueris aut tua in aestiuos fructus intumescit ubertas8 ,quid inanibus gaudiis raperis8 ,quid externa bona pro tuis amplexaris8 ,numquam tua faciet esse fortuna quae a te natura rerum fecit aliena4 ,terrarum quidem fructus animantium procul dubio debentur alimentis4 ,sed si1 quod naturae satis est1 replere indigentiam uelis1 nihil est quod fortunae affluentiam petas4 ,paucis enim minimisque natura contenta est1 cuius satietatem si superfluis urgere uelis1 aut iniucundum quod infuderis fiet aut noxium4 ,iam uero pulchrum uariis fulgere uestibus putas1 quarum si grata intuitu species est1 aut materiae naturam aut ingenium mirabor artificis4 ,an uero te longus ordo famulorum facit esse felicem8 ,qui si uitiosi moribus sint1 perniciosa domus sarcina et ipsi domino uehementer inimica2 sin uero probi1 quonam modo in tuis opibus aliena probitas numerabitur8 ,ex quibus omnibus nihil horum quae tu in tuis conputas bonis tuum esse bonum liquido monstratur4 ,quibus si nihil inest appetendae pulchritudinis1 quid est quod uel amissis doleas uel laeteris retentis8 ,quod si natura pulchra sunt1 quid id tua refert8 ,nam haec per se a tuis quoque opibus sequestrata placuissent4 ,neque enim idcirco sunt pretiosa quod in tuas uenere diuitias1 sed quoniam pretiosa uidebantur1 tuis ea diuitiis adnumerare maluisti4 ,quid autem tanto fortunae strepitu desideratis8 ,fugare credo indigentiam copia quaeritis4 ,atqui hoc uobis in contrarium cedit4 ,pluribus quippe adminiculis opus est ad tuendam pretiosae supellectilis uarietatem1 uerumque illud est permultis eos indigere qui permulta possideant contraque minimum qui abundantiam suam naturae necessitate non ambitus superfluitate metiantur4 ,itane autem nullum est proprium uobis atque insitum bonum ut in externis ac sepositis rebus bona uestra quaeratis8 ,sic rerum uersa condicio est ut diuinum merito rationis animal non aliter sibi splendere nisi inanimatae supellectilis possessione uideatur8 ,et alia quidem suis contenta sunt2 uos autem deo mente consimiles ab rebus infimis excellentis naturae ornamenta captatis nec intellegitis quantam conditori uestro faciatis iniuriam4 ,ille genus humanum terrenis omnibus praestare uoluit2 uos dignitatem uestram infra infima quaeque detruditis4 ,nam si omne cuiusque bonum eo cuius est constat esse pretiosius1 cum uilissima rerum uestra bona esse iudicatis1 eisdem uosmet ipsos uestra existimatione submittitis2 quod quidem haud inmerito cadit4 ,humanae quippe naturae ista condicio est ut tum tantum ceteris rebus cum se cognoscit excellat1 eadem tamen infra bestias redigatur1 si se nosse desierit4 ,nam ceteris animantibus sese ignorare naturae est2 hominibus uitio uenit4 ,quam uero late patet uester hic error qui ornari posse aliquid ornamentis existimatis alienis8 ,at id fieri nequit4 ,nam si quid ex appositis luceat1 ipsa quidem quae sunt apposita laudantur2 illud uero his tectum atque uelatum in sua nihilo minus foeditate perdurat4 ,ego uero nego ullum esse bonum quod noceat habenti4 ,num id mentior8 ',minime1' inquis4 ,atqui diuitiae possidentibus persaepe nocuerunt1 cum pessimus quisque eoque alieni magis auidus quidquid usquam auri gemmarumque est se solum qui habeat dignissimum putat4 ,tu igitur qui nunc contum gladiumque sollicitus pertimescis1 si uitae huius callem uacuus uiator intrasses1 coram latrone cantares4 ,o praeclara opum mortalium beatitudo quam cum adeptus fueris securus esse desistis6 ,v4 ,but since the soothing of my reasons begins to sink into thee1 ,i will use those which are somewhat more forcible4 ,go to the99n1 if the gifts of fortune were not brittle and momentary1 what is there in them which can either ever be made your own1 or1 well weighed and considered1 seemeth not vile and of no accompt8 ,are riches precious in virtue either of their own nature or of yours8 ,what part of them can be so esteemed of8 ,the gold or the heaps of money8 ,but these make a fairer show when they are spent than when they are kept4 ,for covetousness alway maketh men odious1 as liberality famous4 ,and if a man cannot have that which is given to another1 then money is precious when1 bestowed upon others1 by the use of liberality it is not possessed any longer4 ,but if all the money in the whole world were gathered into one man's custody1 all other men should be poor4 ,the voice at the same time wholly filleth the ears of many1 but your riches cannot pass to many1 except they be diminished1 which being done1 they must needs make them poor whom they leave4 ,o scant and poor riches1 which neither can be wholly possessed of many1 and come to none without the impoverishment of others6 ,doth the glittering of jewels draw thy eyes after them8 ,but if there be any great matter in this show1 not men but the jewels shine1 which ,i exceedingly marvel that men admire4 ,for what is there wanting life and members that may justly seem beautiful to a nature not only endued with life but also with reason8 ,which1 though by their maker's workmanship and their own variety they have some part of basest beauty1 yet it is so far inferior to your excellency that it did in no sort deserve your admiration4 ,doth the pleasant prospect of the fields delight you8 ,why not8 ,for it is a fair portion of a most fair work4 ,so we are delighted with a calm sea1 so we admire the sky1 the stars1 the sun1 and the moon4 ,do any of these belong to thee8 ,darest thou boast of the beauty which any of them have8 ,art thou thyself adorned with ,may flowers8 ,or doth thy fertility teem with the fruits of summer8 ,why rejoicest thou vainly8 ,why embracest thou outward goods as if they were thine own8 ,fortune will never make those things thine which by the appointment of ,nature belong not to thee4 ,the fruits of the earth are doubtless appointed for the sustenance of living creatures4 ,but if thou wilt only satisfy want1 which sufficeth ,nature1 there is no cause to require the superfluities of fortune4 ,for ,nature is contented with little and with the smallest things1 and1 if1 being satisfied1 thou wilt overlay it with more than needs1 that which thou addest will either become unpleasant or hurtful4 ,but perhaps thou thinkest it a fine thing to go decked in gay apparel1 which1 if they make a fair show1 ,i will admire either the goodness of the stuff or the invention of the workman4 ,or doth the multitude of servants make thee happy8 ,who1 if they be vicious1 they are a pernicious burden to thy house1 and exceedingly troublesome to their master2 and if they be honest1 how shall other men's honesty be counted amongst thy treasures8 ,by all which is manifestly proved that none of these goods which thou accountest thine1 are thine indeed4 ,and if there is nothing in these worthy to be desired1 why art thou either glad when thou hast them or sorry when thou losest them8 ,or what is it to thee1 if they be precious by nature8 ,for in this respect they would have pleased thee1 though they had belonged to others4 ,for they are not precious because they are come to be thine1 but because they seemed precious thou wert desirous to have them4 ,now1 what desire you with such loud praise of fortune8 ,perhaps you seek to drive away penury with plenty4 ,but this falleth out quite contrary1 for you stand in need of many supplies1 to protect all this variety of precious ornaments4 ,and it is true that they which have much1 need much2 and contrariwise1 that they need little which measure not their wealth by the superfluity of ambition1 but by the necessity of nature4 ,have you no proper and inward good1 that you seek your goods in those things which are outward and separated from you8 ,is the condition of things so changed that a living creature1 deservedly accounted divine for the gift of reason1 seemeth to have no other excellency than the possession of a little household stuff without life8 ,all other creatures are content with that they have of their own2 and you1 who in your mind carry the likeness of ,god1 are content to take the ornaments of your excellent nature from the most base and vile things1 neither understand you what injury you do your ,creator4 ,he would have mankind to excel all earthly things2 you debase your dignity under every meanest creature4 ,for if it be manifest that the good of everything is more precious than that whose good it is1 since you judge the vilest things that can be to be your goods1 you deject yourselves under them in your own estimation1 which questionless cometh not undeservedly to pass2 for this is the condition of man's nature1 that then only it surpasseth other things when it knoweth itself1 and it is worse than beasts when it is without that knowledge4 ,for in other living creatures the ignorance of themselves is nature1 but in men it is vice4 ,and how far doth this error of yours extend1 who think that any can be adorned with the ornaments of another8 ,which can in no wise be4 ,for if any adjoined thing seem precious1 it is that which is praised1 but that which is covered and enwrapped in it remaineth1 notwithstanding1 with the foul baseness which it hath of itself4 ,moreover1 ,i deny that to be good which hurteth the possessor4 ,am ,i deceived in this8 ,i am sure thou wilt say no4 ,but riches have often hurt their possessors1 since every lewdest companion1 who are consequently most desirous of that which is not their own1 think themselves most worthy to possess alone all the gold and jewels in the world4 ,wherefore thou1 who with much perturbation fearest now to be assailed and slain1 if thou hadst entered the path of this life like a poor passenger1 needest not be afraid1 but mightest rejoice and sing even in the sight of most ravenous thieves4#aaj ,o excellent happiness of mortal riches1 which1 when thou hast gotten1 thou hast lost thy safety6 #aaj ,cf4 ,juvenal1 ,sat4 x4 #ai-bb4 ,v4 ,felix nimium prior aetas ,contenta fidelibus aruis ,nec inerti perdita luxu1 ,facili quae sera solebat ,ieiunia soluere glande4 #e ,non ,bacchica munera norant ,liquido confundere melle ,nec lucida uellera ,serum ,tyrio miscere ueneno4 ,somnos dabat herba salubres1 #aj ,potum quoque lubricus amnis1 ,vmbras altissima pinus4 ,nondum maris alta secabat ,nec mercibus undique lectis ,noua litora uiderat hospes4 #ae ,tunc classica saeua tacebant1 ,odiis neque fusus acerbis ,cruor horrida tinxerat arua4 ,quid enim furor hosticus ulla ,vellet prior arma mouere1 #bj ,cum uulnera saeua uiderent ,nec praemia sanguinis ulla8 ,vtinam modo nostra redirent ,in mores tempora priscos6 ,sed saeuior ignibus ,aetnae #be ,feruens amor ardet habendi4 ,heu primus quis fuit ille ,auri qui pondera tecti ,gemmasque latere uolentes ,pretiosa pericula fodit8 #cj ,v4 ,too much the former age was blest1 ,when fields their pleasd owners faild not1 ,who1 with no slothful lust opprest1 ,broke their long fasts with acorns eas'ly got4 ,no wine with honey mixd was1 ,nor did they silk in purple colours steep2 ,they slept upon the wholesome grass1 ,and their cool drink did fetch from rivers deep4 ,the pines did hide them with their shade1 ,no merchants through the dangerous billows went1 ,nor with desire of gainful trade ,their traffic into foreign countries sent4 ,then no shrill trumpets did amate ,the minds of soldiers with their daunting sounds1 ,nor weapons were with deadly hate ,dyed with the dreadful blood of gaping wounds4 ,for how could any fury draw ,the mind of man to stir up war in vain1 ,when nothing but fierce wounds he saw1 ,and for his blood no recompense should gain8 ,o that the ancient manners would ,in these our latter hapless times return6 ,now the desire of having gold ,doth like the flaming fires of ,aetna burn4 ,ah1 who was he that first did show ,the heaps of treasure which the earth did hide1 ,and jewels which lay close below1 ,by which he costly dangers did provide8 ,,vi4 ,quid autem de dignitatibus potentiaque disseram quae uos uerae dignitatis ac potestatis inscii caelo exaequatis8 ,quae si in improbissimum quemque ceciderunt1 quae flammis ,aetnae eructuantibus1 quod diluuium tantas strages dederint8 ,certe1 uti meminisse te arbitror1 consulare imperium1 quod libertatis principium fuerat1 ob superbiam consulum uestri ueteres abolere cupiuerunt1 qui ob eandem superbiam prius regium de ciuitate nomen abstulerant4 ,at si quando1 quod perrarum est1 probis deferantur1 quid in eis aliud quam probitas utentium placet8 ,ita fit ut non uirtutibus ex dignitate sed ex uirtute dignitatibus honor accedat4 ,quae uero est ista uestra expetibilis ac praeclara potentia8 ,nonne1 o terrena animalia1 consideratis quibus qui praesidere uideamini8 ,nunc si inter mures uideres unum aliquem ius sibi ac potestatem prae ceteris uindicantem1 quanto mouereris cachinno6 ,quid uero1 si corpus spectes1 inbecillius homine reperire queas quos saepe muscularum quoque uel morsus uel in secreta quaeque reptantium necat introitus8 ,quo uero quisquam ius aliquod in quempiam nisi in solum corpus et quod infra corpus est1 fortunam loquor1 possit exserere8 ,num quidquam libero imperabis animo8 ,num mentem firma sibi ratione cohaerentem de statu propriae quietis amouebis8 ,cum liberum quendam uirum suppliciis se tyrannus adacturum putaret1 ut aduersum se factae coniurationis conscios proderet1 linguam ille momordit atque abscidit et in os tyranni saeuientis abiecit2 ita cruciatus1 quos putabat tyrannus materiam crudelitatis1 uir sapiens fecit esse uirtutis4 ,quid autem est quod in alium facere quisquam#aaa possit1 quod sustinere ab alio ipse non possit8 ,busiridem accipimus necare hospites solitum ab ,hercule hospite fuisse mactatum4 ,regulus plures ,poenorum bello captos in uincla coniecerat1 sed mox ipse uictorum catenis manus praebuit4 ,vllamne igitur eius hominis potentiam putas1 qui quod ipse in alio potest1 ne id in se alter ualeat efficere non possit8 ,ad haec si ipsis dignitatibus ac potestatibus inesset aliquid naturalis ac proprii boni1 numquam pessimis prouenirent4 ,neque enim sibi solent aduersa sociari2 natura respuit ut contraria quaeque iungantur4 ,ita cum pessimos plerumque dignitatibus fungi dubium non sit1 illud etiam liquet natura sui bona non esse quae se pessimis haerere patiantur4 ,quod quidem de cunctis fortunae muneribus dignius existimari potest1 quae ad improbissimum quemque uberiora perueniunt4 ,de quibus illud etiam considerandum puto1 quod nemo dubitat esse fortem1 cui fortitudinem inesse conspexerit1 et cuicumque uelocitas adest manifestum est esse uelocem4 ,sic musica quidem musicos medicina medicos rhetorice rhetores facit4 ,agit enim cuiusque rei natura quod proprium est nec contrariarum rerum miscetur effectibus et ultro quae sunt auersa depellit4 ,atqui nec opes inexpletam restinguere auaritiam queunt nec potestas sui compotem fecerit quem uitiosae libidines insolubilibus adstrictum retinent catenis1 et collata improbis dignitas non modo non efficit dignos1 sed prodit potius et ostentat indignos4 ,cur ita prouenit8 ,gaudetis enim res sese aliter habentes falsis compellare nominibus quae facile ipsarum rerum redarguuntur effectu2 itaque nec illae diuitiae nec illa potentia nec haec dignitas iure appellari potest4 ,postremo idem de tota concludere fortuna licet in qua nihil expetendum1 nihil natiuae bonitatis inesse manifestum est1 quae nec se bonis semper adiungit et bonos quibus fuerit adiuncta non efficit4 #aaa quisque codd4 optimi4 ,,vi4 ,now1 why should ,i discourse of dignities and power which you1 not knowing what true dignity and power meaneth1 exalt to the skies8 ,and if they light upon wicked men1 what ,aetnas1 belching flames1 or what deluge can cause so great harms8 ,i suppose thou rememberest how your ancestors1 by reason of the consuls' arrogancy1 desired to abolish that government which had been the beginning of their freedom1 who before1 for the same cause1 had removed the government of kings from their city4 ,and if sometime1 which is very seldom1 good men be preferred to honours1#aab what other thing can give contentment in them but the honesty of those which have them8 ,so that virtues are not honoured by dignities1 but dignities by virtue4 ,but what is this excellent power which you esteemed so desirable8 ,consider you not1 ,o earthly wights1 whom you seem to excel8 ,for if among mice thou shouldst see one claim jurisdiction and power to himself over the rest1 to what a laughter it would move thee6 ,and what1 if thou respectest the body1 canst thou find more weak than man1 whom even the biting of little flies or the entering of creeping worms doth often kill8 ,now1 how can any man exercise jurisdiction upon anybody except upon their bodies1 and that which is inferior to their bodies1 ,i mean their fortunes8 ,canst thou ever imperiously impose anything upon a free mind8 ,canst thou remove a soul settled in firm reason from the quiet state which it possesseth8 ,when a tyrant thought to compel a certain free man by torments to bewray his confederates of a conspiracy attempted against him1 he bit off his tongue1 and spit it out upon the cruel tyrant's face1#aac by that means wisely making those tortures1 which the tyrant thought matter of cruelty1 to be to him occasion of virtue4 ,now1 what is there that any can enforce upon another which he may not himself be enforced to sustain by another8 ,we read that ,busiris1 wont to kill his guests1 was himself slain by his guest ,hercules4#aad ,regulus had laid fetters upon many ,africans taken in war1 but ere long he found his own hands environed with his conqueror's chains4#aae ,wherefore thinkest thou the power of that man to be anything worth1 who cannot hinder another from doing that to him which he can do to another8 ,moreover1 if dignities and power had any natural and proper good in them1 they would never be bestowed upon the worst men1 for one opposite useth not to accompany another2 nature refuseth to have contraries joined4 ,so that1 since there is no doubt but that men of the worst sort often enjoy dignities1 it is also manifest that they are not naturally good which may follow most naughty men4 ,which may more worthily be thought of all fortune's gifts which are more plentifully bestowed upon every lewd companion4 ,concerning which1 ,i take that also to be worthy consideration1 that no man doubteth him to be a valiant man in whom he seeth valour1 and it is manifest that he which hath swiftness is swift4 ,so1 likewise1 music maketh musicians1 physic physicians1 and rhetoric rhetoricians4 ,for the nature of everything doth that which is proper unto it1 and is not mixed with contrary effects but repelleth all opposites4 ,but neither can riches extinguish unsatiable avarice1 nor power make him master of himself whom vicious lusts keep chained in strongest fetters4 ,and dignity bestowed upon wicked men doth not only not make them worthy but rather bewrayeth and discovereth their unworthiness4 ,how cometh this to pass8 ,because in miscalling things that are otherwise1 you take a pleasure which is easily refuted by the effect of the things themselves4 ,wherefore1 by right1 these things are not to be called riches1 this is not to be called power1 that is not to be called dignity4 ,lastly1 we may conclude the same of all fortunes in which it is manifest there is nothing to be desired1 nothing naturally good1 which neither are always bestowed upon good men1 nor do make them good whom they are bestowed upon4 #aab ,the subject of deferantur is dignitates potentiaque4 #aac ,the free man was the philosopher ,anaxarchus3 the tyrant1 ,nicocreon the ,cypriote4 ,for the story see ,diogenes ,laertius ix4 #ei4 #aad ,cf4 ,apollod4 ii4 #e4 #aa2 ,claudian xviii4 #aei2 ,virg4 ,georg4 iii4 #d4 #aae ,cf4 ,cicero1 ,de ,off4 iii4 #ii4 ,,vi4 ,nouimus quantas dederit ruinas ,vrbe flammata patribusque caesis ,fratre qui quondam ferus interempto ,matris effuso maduit cruore ,corpus et uisu gelidum pererrans #e ,ora non tinxit lacrimis1 sed esse ,censor extincti potuit decoris4 ,hic tamen sceptro populos regebat ,quos uidet condens radios sub undas ,phoebus extremo ueniens ab ortu1 #aj ,quos premunt septem gelidi triones1 ,quos ,notus sicco uiolentus aestu ,torret ardentes recoquens harenas4 ,celsa num tandem ualuit potestas ,vertere praui rabiem ,neronis8 #ae ,heu grauem sortem1 quotiens iniquus ,additur saeuo gladius ueneno6 ,,vi4 ,we know what stirs he made ,who did the ,senate slay and ,rome with fire invade1 ,who did his brother kill1 ,and with his mother's blood his moistened hand did fill2 ,who looked on that cold face ,tearless1 and nicely marked her members' several grace4#aaf ,yet his dread power controlled ,those people whom the sun doth in the east behold1 ,and those who do remain ,in western lands or dwell under ,botes' wain ,and those whose skins are tanned ,with southern winds1 which roast and burn the parched sand4 ,what8 ,could this glorious might ,restrain the furious rage of wicked ,nero's spite8 ,but oh6 mishap most bad1 ,which doth the wicked sword to cruel poison add6 #aaf ,literally1 but could be the critic of her dead beauty4 ,cf4 ,suet4 ,nero #bd2 ,tac4 ,ann4 xiv4 #i4 ,,vii4 ,tum ego3 ,scis1 inquam1 ipsa minimum nobis ambitionem mortalium rerum fuisse dominatam4 ,sed materiam gerendis rebus optauimus quo ne uirtus tacita consenesceret4 ,et illa3 ,atqui hoc unum est quod praestantes quidem natura mentes sed nondum ad extremam manum uirtutum perfectione perductas allicere possit1 gloriae scilicet cupido et optimorum in rem publicam fama meritorum2 quae quam sit exilis et totius uacua ponderis1 sic considera4 ,omnem terrae ambitum1 sicuti astrologicis demonstrationibus accepisti1 ad caeli spatium puncti constat obtinere rationem1 id est ut1 si ad caelestis globi magnitudinem conferatur1 nihil spatii prorsus habere iudicetur4 ,huius igitur tam exiguae in mundo regionis quarta fere portio est1 sicut ,ptolomaeo probante didicisti1 quae nobis cognitis animantibus incolatur4 ,huic quartae1 si quantum maria paludesque premunt quantumque siti uasta regio distenditur cogitatione subtraxeris1 uix angustissima inhabitandi hominibus area relinquetur4 ,in hoc igitur minimo puncti quodam puncto circumsaepti atque conclusi de peruulganda fama1 de proferendo nomine cogitatis8 ,aut quid habeat amplum magnificumque gloria tam angustis exiguisque limitibus artata8 ,adde quod hoc ipsum breuis habitaculi saeptum plures incolunt nationes lingua1 moribus1 totius uitae ratione distantes1 ad quas tum difficultate itinerum tum loquendi diuersitate tum commercii insolentia non modo fama hominum singulorum sed ne urbium quidem peruenire queat4 ,aetate denique ,marci ,tullii1 sicut ipse quodam loco significat1 nondum ,caucasum montem ,romanae rei publicae fama transcenderat1 et erat tunc adulta ,parthis etiam ceterisque id locorum gentibus formidolosa4 ,videsne igitur quam sit angusta1 quam compressa gloria quam dilatare ac propagare laboratis8 ,an ubi ,romani nominis transire fama nequit1 ,romani hominis gloria progredietur8 ,quid quod diuersarum gentium mores inter se atque instituta discordant1 ut quod apud alios laude apud alios supplicio dignum iudicetur4 ,quo fit ut si quem famae praedicatio delectat1 huic in plurimos populos nomen proferre nullo modo conducat4 ,erit igitur peruagata inter suos gloria quisque contentus et intra unius gentis terminos praeclara illa famae inmortalitas coartabitur4 ,sed quam multos clarissimos suis temporibus uiros scriptorum inops deleuit obliuio6 ,quamquam quid ipsa scripta proficiant1 quae cum suis auctoribus premit longior atque obscura uetustas8 ,vos uero inmortalitatem uobis propagare uidemini1 cum futuri famam temporis cogitatis4 ,quod si aeternitatis infinita spatia pertractes1 quid habes quod de nominis tui diuturnitate laeteris8 ,vnius etenim mora momenti1 si decem milibus conferatur annis1 quoniam utrumque spatium definitum est1 minimam1 licet1 habet tamen aliquam portionem4 ,at hic ipse numerus annorum eiusque quamlibet multiplex ad interminabilem diuturnitatem ne comparari quidem potest4 ,etenim finitis ad se inuicem fuerit quaedam1 infiniti uero atque finiti nulla umquam poterit esse collatio4 ,ita fit ut quamlibet prolixi temporis fama1 si cum inexhausta aeternitate cogitetur1 non parua sed plane nulla esse uideatur4 ,vos autem nisi ad populares auras inanesque rumores recte facere nescitis et relicta conscientiae uirtutisque praestantia de alienis praemia sermunculis postulatis4 ,accipe in huiusmodi arrogantiae leuitate quam festiue aliquis inluserit4 ,nam cum quidam adortus esset hominem contumeliis1 qui non ad uerae uirtutis usum sed ad superbam gloriam falsum sibi philosophi nomen induerat1 adiecissetque iam se sciturum1 an ille philosophus esset1 si quidem illatas iniurias leniter patienterque tolerasset1 ille patientiam paulisper adsumpsit acceptaque contumelia uelut insultans3 ',iam tandem1' inquit1 'intellegis me esse philosophum8' ,tum ille nimium mordaciter3 ',intellexeram1' inquit1 'si tacuisses4' ,quid autem est quod ad praecipuos uiros1 de his enim sermo est1 qui uirtute gloriam petunt1 quid1 inquam1 est quod ad hos de fama post resolutum morte suprema corpus attineat8 ,nam si1 quod nostrae rationes credi uetant1 toti moriuntur homines1 nulla est omnino gloria1 cum is cuius ea esse dicitur non exstet omnino4 ,sin uero bene sibi mens conscia terreno carcere resoluta caelum libera petit1 nonne omne terrenum negotium spernat quae se caelo fruens terrenis gaudet exemptam8 ,,vii4 ,then ,i said3 ,thou thyself knowest that the ambition of mortal things hath borne as little sway with me as with any1 but ,i desired matter of action1 lest old age should come upon me ere ,i had done anything4 ,to which she answered3 ,this is the only thing which is able to entice such minds as1 being well qualified by nature1 are not yet fully brought to full excellence by the perfecting of virtues1 ,i mean desire of glory1 and fame of best deserts towards their commonwealth1 which how slender it is1 and void of all weight1 consider this3 thou hast learnt by astronomical demonstrations that the compass of the whole earth compared to the scope of heaven is no bigger than a pin's point1 which is as much as to say that1 if it be conferred with the greatness of the celestial sphere1 it hath no bigness at all4 ,and of this so small a region in the world only the fourth part is known to be inhabited by living creatures known to us1 as ,ptolemy#aag proveth4 ,from which fourth part1 if thou takest away in imagination the seas1 the marsh grounds1 and all other desert places1 there will scarcely be left any room at all for men to inhabit4 ,wherefore1 enclosed and shut up in this smallest point of that other point1 do you think of extending your fame and enlarging your name8 ,but what great or heroical matter can that glory have1 which is pent up in so small and narrow bounds8 ,besides that the little compass of this small habitation is inhabited by many nations1 different in language1 fashions1 and conversation1 to which by reason of the difficulties in travelling1 the diversity of speech1 and the scarcity of traffic1 not only the ,fame of particular men but even of cities can hardly come4 ,finally1 in the age of ,marcus ,tullius1 as he himself writeth1#aah the fame of the ,roman ,commonwealth had not passed the mountain ,caucasus1 and yet it was then in the most flourishing estate1 fearful even to the ,parthians and to the rest of the nations about4 ,seest thou therefore how strait and narrow that glory is which you labour to enlarge and increase8 ,where the fame of the ,roman name could not pass1 can the glory of a ,roman man penetrate8 ,moreover1 the customs and laws of diverse nations do so much differ the one from the other1 that the same thing which some commend as laudable1 others condemn as deserving punishment4 ,so that if a man be delighted with the praise of fame1 it is no way convenient for him to be named in many countries4 ,wherefore1 every man must be content with that glory which he may have at home1 and that noble immortality of fame must be comprehended within the compass of one nation4 ,now1 how many1 most famous while they lived1 are altogether forgotten for want of writers6 ,though what do writings themselves avail which perish1 as well as their authors1 by continuance and obscurity of time8 ,but you imagine that you make yourselves immortal when you cast your eyes upon future fame4 ,whereas1 if thou weighest attentively the infinite spaces of eternity1 what cause hast thou to rejoice at the prolonging of thy name8 ,for if we compare the stay of one moment with ten thousand years1 since both be limited1 they have some proportion1 though it be but very small4 ,but this number of years1 how oft so ever it be multiplied1 is no way comparable to endless eternity4 ,for limited things may in some sort be compared among themselves1 but that which is infinite admitteth no comparison at all with the limited4 ,so that the fame of never so long time1 if it be compared with everlasting eternity1 seemeth not little but none at all4 ,but without popular blasts and vain rumours you know not how to do well1 and1 rejecting the excellency of a good conscience and of virtue1 you choose to be rewarded with others' tattling4 ,hear how pleasantly one jested at this vain and contemptible arrogancy4 ,for having assaulted with reproachful speeches a certain fellow who had falsely taken upon him the name of a philosopher1 not for the use of virtue but for vainglory1 and having added that now he would know whether he were a philosopher or no by his gentle and patient bearing of injuries1 the other took all patiently for a while1 and having borne his contumely1 as it were1 triumphing1 said3 ',dost thou now at length think me a philosopher8' ,to which he bitingly replied3 ',i would have thought thee one if thou hadst holden thy peace4' ,but what have excellent men 7for of these ,i speak7 who seek for glory by virtue1 what have we1 ,i say1 to expect for these by fame after final death hath dissolved the body8 ,for if1 contrary to our belief1 men wholly perish1 there is no glory at all1 since he to whom it is said to belong is nowhere extant4 ,but if a guiltless mind freed from earthly imprisonment goeth forthwith to heaven1 will she not despise all earthly traffic who1 enjoying heaven1 rejoiceth to see herself exempted from earthly affairs8 #aag ,claudius ,ptolemaeus1 mathematician1 astronomer1 geographer1 fl4 ,a4,d4 #aci-afa4 #aah ,cf4 ,somn4 ,scip4 #f4 #ad ap4 ,macr4 ,comment4 ii4 #aj4 ,,vii4 ,quicumque solam mente praecipiti petit ,summumque credit gloriam1 ,late patentes aetheris cernat plagas ,artumque terrarum situm4 ,breuem replere non ualentis ambitum #e ,pudebit aucti nominis4 ,quid o superbi colla mortali iugo ,frustra leuare gestiunt8 ,licet remotos fama per populos means ,diffusa linguas explicet #aj ,et magna titulis fulgeat claris domus1 ,mors spernit altam gloriam1 ,inuoluit humile pariter et celsum caput ,aequatque summis infima4 ,vbi nunc fidelis ossa ,fabricii manent1 #ae ,quid ,brutus aut rigidus ,cato8 ,signat superstes fama tenuis pauculis ,inane nomen litteris4 ,sed quod decora nouimus uocabula1 ,num scire consumptos datur8 #bj ,iacetis ergo prorsus ignorabiles ,nec fama notos efficit4 ,quod si putatis longius uitam trahi ,mortalis aura nominis1 ,cum sera uobis rapiet hoc etiam dies1 #be ,iam uos secunda mors manet4 ,,vii4 ,he that to honour only seeks to mount ,and that his chiefest end doth count1 ,let him behold the largeness of the skies ,and on the strait earth cast his eyes2 ,he will despise the glory of his name1 ,which cannot fill so small a frame4 ,why do proud men scorn that their necks should bear ,that yoke which every man must wear8 ,though fame through many nations fly along ,and should be blazed by every tongue1 ,and houses shine with our forefathers' stories1 ,yet ,death contemns these stately glories1 ,and1 summoning both rich and poor to die1 ,makes the low equal with the high4 ,who knows where faithful ,fabrice' bones are pressed1 ,where ,brutus and strict ,cato rest8#aai ,a slender fame consigns their titles vain ,in some few letters to remain4 ,because their famous names in books we read1 ,come we by them to know the dead8 ,you dying1 then1 remembered are by none1 ,nor any fame can make you known4 ,but if you think that life outstrippeth death1 ,your names borne up with mortal breath1 ,when length of time takes this away likewise1 ,a second death shall you surprise4 #aai ,caius ,luscinus ,fabricius1 ,consul #bhb ,b4,c41 opponent of ,pyrrhus2 ,lucius ,iunius ,brutus1 ,consul #eji ,b4,c41 founder of the ,republic2 ,marcus ,porcius ,cato 7,cato maior74 ,consul #aie ,b4,c41 great-grandfather of ,m4 ,porcius ,cato 7,uticensis74 ,,viii4 ,sed ne me inexorabile contra fortunam gerere bellum putes1 est aliquando cum de hominibus illa1 fallax illa nihil1 bene mereatur1 tum scilicet cum se aperit1 cum frontem detegit moresque profitetur4 ,nondum forte quid loquar intellegis4 ,mirum est quod dicere gestio1 eoque sententiam uerbis explicare uix queo4 ,etenim plus hominibus reor aduersam quam prosperam prodesse fortunam4 ,illa enim semper specie felicitatis cum uidetur blanda1 mentitur2 haec semper uera est1 cum se instabilem mutatione demonstrat4 ,illa fallit1 haec instruit1 illa mendacium specie bonorum mentes fruentium ligat1 haec cognitione fragilis felicitatis absoluit4 ,itaque illam uideas uentosam1 fluentem suique semper ignaram1 hanc sobriam succinctamque et ipsius aduersitatis exercitatione prudentem4 ,postremo felix a uero bono deuios blanditiis trahit1 aduersa plerumque ad uera bona reduces unco retrahit4 ,an hoc inter minima aestimandum putas quod amicorum tibi fidelium mentes haec aspera1 haec horribilis fortuna detexit1 haec tibi certos sodalium uultus ambiguosque secreuit1 discedens suos abstulit1 tuos reliquit8 ,quanti hoc integer1 ut uidebaris tibi fortunatus1 emisses6 ,nunc et amissas opes querere2 quod pretiosissimum diuitiarum genus est amicos inuenisti4 ,,viii4 ,but lest thou shouldst think that ,i am at implacable war with ,fortune1 there is a time when this thy goddess ceasing to deceive deserveth of men1 to wit1 when she declareth herself1 when she discovereth her face and showeth herself in her own colours4 ,perhaps thou understandest not yet what ,i say4 ,i would utter a wonderful thing1 insomuch as ,i can scarcely explicate my mind in words4 ,for ,i think that ,fortune1 when she is opposite1 is more profitable to men than when she is favourable4 ,for in prosperity1 by a show of happiness and seeming to caress1 she is ever false1 but in adversity when she showeth herself inconstant by changing1 she is ever true4 ,in that she deceiveth1 in this she instructeth2 in that she imprisoneth the minds of men with falsely seeming goods1 which they enjoy1 in this she setteth them at liberty by discovering the uncertainty of them4 ,wherefore1 in that thou shalt alway see her puffed up1 and wavering1 and blinded with a self-conceit of herself1 in this thou shalt find her sober1 settled1 and1 with the very exercise of adversity1 wise4 ,finally1 prosperity with her flatterings withdraweth men from true goodness1 adversity recalleth and reclaimeth them many times by force#abj to true happiness4 ,dost thou esteem it a small benefit that this rough and harsh ,fortune hath made known unto thee the minds of thy faithful friends8 ,she hath severed thy assured from thy doubtful friends2 prosperity at her departure took away with her those which were hers1 and left thee thine4 ,how dearly wouldst thou have bought this before thy fall1 and when thou seemedst to thyself fortunate6 ,now thou dost even lament thy lost riches2 thou hast found friends1 the most precious treasure in the world4 #abj ,literally1 pulleth them back with a hook4 ,,viii4 ,quod mundus stabili fide ,concordes uariat uices1 ,quod pugnantia semina ,foedus perpetuum tenent1 ,quod ,phoebus roseum diem #e ,curru prouehit aureo1 ,vt quas duxerit ,hesperos ,phoebe noctibus imperet1 ,vt fluctus auidum mare ,certo fine coerceat1 #aj ,ne terris liceat uagis ,latos tendere terminos1 ,hanc rerum seriem ligat ,terras ac pelagus regens ,et caelo imperitans amor4 #ae ,hic si frena remiserit1 ,quidquid nunc amat inuicem ,bellum continuo geret ,et quam nunc socia fide ,pulchris motibus incitant991 #bj ,certent soluere machinam4 ,hic sancto populos quoque ,iunctos foedere continet1 ,hic et coniugii sacrum ,castis nectit amoribus1 #be ,hic fidis etiam sua ,dictat iura sodalibus4 ,o felix hominum genus1 ,si uestros animos amor ,quo caelum regitur regat4 #cj ,,viii4 ,that this fair world in settled course her several forms should vary1 ,that a perpetual law should tame the fighting seeds of things1 ,that ,phoebus should the rosy day in his bright chariot carry1 ,that ,phoebe should govern the nights which ,hesperus forth brings1 ,that to the floods of greedy seas are certain bounds assigned1 ,which them1 lest they usurp too much upon the earth1 debar1 ,love ruling heaven1 and earth1 and seas1 them in this course doth bind4 ,and if it once let loose their reins1 their friendship turns to war1 ,tearing the world whose ordered form their quiet motions bear4 ,by it all holy laws are made and marriage rites are tied1 ,by it is faithful friendship joined4 ,how happy mortals were1 ,if that pure love did guide their minds1 which heavenly spheres doth guide6 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,philosophiae ,,consolationis ,,liber ,,secvndvs ,,explicit ,,incipit ,,liber ,,iii4 ,i4 ,iam cantum illa finiuerat1 cum me audiendi auidum stupentemque arrectis adhuc auribus carminis mulcedo defixerat4 ,itaque paulo post3 ,o1 inquam1 summum lassorum solamen animorum quam tu me uel sententiarum pondere uel canendi etiam iucunditate refouisti6 ,adeo ut iam me post haec inparem fortunae ictibus esse non arbitrer4 ,itaque remedia quae paulo acriora esse dicebas1 non modo non perhorresco1 sed audiendi auidus uehementer efflagito4 ,tum illa ,sensi1 inquit1 cum uerba nostra tacitus attentusque rapiebas1 eumque tuae mentis habitum uel exspectaui uel1 quod est uerius1 ipsa perfeci4 ,talia sunt quippe quae restant1 ut degustata quidem mordeant1 interius autem recepta dulcescant4 ,sed quod tu te audiendi cupidum dicis1 quanto ardore flagrares1 si quonam te ducere aggrediamur agnosceres6 ,quonam8 inquam4 ,ad ueram1 inquit1 felicitatem1 quam tuus quoque somniat animus1 sed occupato ad imagines uisu ipsam illam non potest intueri4 ,tum ego3 ,fac obsecro et quae illa uera sit1 sine cunctatione demonstra4 ,faciam1 inquit illa1 tui causa libenter4 ,sed quae tibi causa notior est1 eam prius designare uerbis atque informare conabor ut ea perspecta cum in contrariam partem flexeris oculos1 uerae beatitudinis speciem possis agnoscere4 ,,the ,,third ,,book ,,of ,,boethius ,i4 ,though she had ended her verse1 yet the sweetness of it made me remain astonished1 attentive1 and desirous to hear her longer4 ,wherefore1 after a while1 ,i said3 ,o most effectual refreshment of wearied minds1 how have ,i been comforted with thy weighty sentences and pleasing music6 ,insomuch that ,i begin to think myself not unable to encounter the assaults of ,fortune4 ,wherefore1 ,i am not now afraid1 but rather earnestly desire to know those remedies1 which before thou toldest me were too sharp4 ,to which she answered3 ,i perceived as much as thou sayest1 when ,i saw thee hearken to my speeches with so great silence and attention1 and ,i expected this disposition of thy mind1 or rather more truly caused it myself4 ,for the remedies which remain are of that sort that they are bitter to the taste1 but being inwardly received wax sweet4 ,and whereas thou sayest that thou art desirous to hear2 how much would this desire increase if thou knewest whither we go about to bring thee6 ,whither8 quoth ,i4 ,to true felicity1 quoth she1 which thy mind also dreameth of1 but thy sight is so dimmed with phantasies that thou canst not behold it as it is4 ,then ,i beseeched her to explicate without delay wherein true happiness consisteth4 ,to which she answered3 ,i will willingly do so for thy sake1 but first ,i will endeavour to declare in words and to give shape to that which is better known unto thee1 that1 having thoroughly understood it1 by reflecting of the contrary thou mayest discover the type of perfect blessedness4 ,i4 ,qui serere ingenuum uolet agrum1 ,liberat arua prius fruticibus1 ,falce rubos filicemque resecat1 ,vt noua fruge grauis ,ceres eat4 ,dulcior est apium mage labor1 #e ,si malus ora prius sapor edat4 ,gratius astra nitent ubi ,notus ,desinit imbriferos dare sonos4 ,lucifer ut tenebras pepulerit ,pulchra dies roseos agit equos4 #aj ,tu quoque falsa tuens bona prius ,incipe colla iugo retrahere4 ,vera dehinc animum subierint4 ,i4 ,he that a fruitful field will sow1 ,doth first the ground from bushes free1 ,all fern and briars likewise mow1 ,that he his harvest great may see4 ,honey seems sweeter to our taste1 ,if cloyed with noisome food it be4 ,stars clearer shine when ,notus' blast ,hath ceased the rainy storms to breed4 ,when ,lucifer hath night defaced1 ,the day's bright horses then succeed4 ,so thou1 whom seeming goods do feed1 ,first shake off yokes which so thee press ,that ,truth may then thy mind possess4 ,,ii4 ,tum defixo paululum uisu et uelut in augustam suae mentis sedem recepta sic coepit3 ,omnis mortalium cura quam multiplicium studiorum labor exercet1 diuerso quidem calle procedit1 sed ad unum tamen beatitudinis finem nititur peruenire4 ,id autem est bonum quo quis adepto nihil ulterius desiderare queat4 ,quod quidem est omnium summum bonorum cunctaque intra se bona continens1 cui si quid aforet summum esse non posset1 quoniam relinqueretur extrinsecus quod posset optari4 ,liquet igitur esse beatitudinem statum bonorum omnium congregatione perfectum4 ,hunc1 uti diximus1 diuerso tramite mortales omnes conantur adipisci4 ,est enim mentibus hominum ueri boni naturaliter inserta cupiditas1 sed ad falsa deuius error abducit4 ,quorum quidem alii summum bonum esse nihilo indigere credentes ut diuitiis affluant elaborant2 alii uero bonum quod sit dignissimum ueneratione iudicantes adeptis honoribus reuerendi ciuibus suis esse nituntur4 ,sunt qui summum bonum in summa potentia esse constituant2 hi uel regnare ipsi uolunt uel regnantibus adhaerere conantur4 ,at quibus optimum quiddam claritas uidetur1 hi uel belli uel pacis artibus gloriosum nomen propagare festinant4 ,plurimi uero boni fructum gaudio laetitiaque metiuntur2 hi felicissimum putant uoluptate diffluere4 ,sunt etiam qui horum fines causasque alterutro permutent1 ut qui diuitias ob potentiam uoluptatesque desiderant uel qui potentiam seu pecuniae causa seu proferendi nominis appetunt4 ,in his igitur ceterisque talibus humanorum actuum uotorumque uersatur intentio1 ueluti nobilitas fauorque popularis quae uidentur quandam claritudinem comparare1 uxor ac liberi quae iucunditatis gratia petuntur2 amicorum uero quod sanctissimum quidem genus est1 non in fortuna sed in uirtute numeratur1 reliquum uero uel potentiae causa uel delectationis assumitur4 ,iam uero corporis bona promptum est ut ad superiora referantur4 ,robur enim magnitudoque uidetur praestare ualentiam1 pulchritudo atque uelocitas celebritatem1 salubritas uoluptatem2 quibus omnibus solam beatitudinem desiderari liquet4 ,nam quod quisque prae ceteris petit1 id summum esse iudicat bonum4 ,sed summum bonum beatitudinem esse definiuimus2 quare beatum esse iudicat statum quem prae ceteris quisque desiderat4 ,habes igitur ante oculos propositam fere formam felicitatis humanae--opes1 honores1 potentiam1 gloriam1 uoluptates4 ,quae quidem sola considerans ,epicurus consequenter sibi summum bonum uoluptatem esse constituit1 quod cetera omnia iucunditatem animo uideantur afferre4 ,sed ad hominum studia reuertor1 quorum animus etsi caligante memoria tamen bonum suum repetit1 sed uelut ebrius domum quo tramite reuertatur ignorat4 ,num enim uidentur errare hi qui nihilo indigere nituntur8 ,atqui non est aliud quod aeque perficere beatitudinem possit quam copiosus bonorum omnium status nec alieni egens sed sibi ipse sufficiens4 ,num uero labuntur hi qui quod sit optimum1 id etiam reuerentiae cultu dignissimum putent8 ,minime4 ,neque enim uile quiddam contemnendumque est quod adipisci omnium fere mortalium laborat intentio4 ,an in bonis non est numeranda potentia8 ,quid igitur8 ,num imbecillum ac sine uiribus aestimandum est1 quod omnibus rebus constat esse praestantius8 ,an claritudo nihili pendenda est8 ,sed sequestrari nequit quin omne quod excellentissimum sit id etiam uideatur esse clarissimum4 ,nam non esse anxiam tristemque beatitudinem nec doloribus molestiisque subiectam quid attinet dicere1 quando in minimis quoque rebus id appetitur quod habere fruique delectet8 ,atqui haec sunt quae adipisci homines uolunt eaque de causa diuitias1 dignitates1 regna1 gloriam uoluptatesque desiderant quod per haec sibi sufficientiam1 reuerentiam1 potentiam1 celebritatem1 laetitiam credunt esse uenturam4 ,bonum est igitur quod tam diuersis studiis homines petunt2 in quo quanta sit naturae uis facile monstratur1 cum licet uariae dissidentesque sententiae tamen in diligendo boni fine consentiunt4 ,,ii4 ,then1 for a while looking steadfastly upon the ground1 and1 as it were1 retiring herself to the most secret seat of her soul1 she began in this manner3 ,all men's thoughts1 which are turmoiled with manifold cares1 take indeed divers courses1 but yet endeavour to attain the same end of happiness1 which is that good which1 being once obtained1 nothing can be further desired4 ,which is the chiefest of all goods1 and containeth in itself whatsoever is good1 and if it wanted anything it could not be the chiefest1 because there would something remain besides it which might be wished for4 ,wherefore1 it is manifest that blessedness is an estate replenished with all that is good4 ,this1 as we said1 all men endeavour to obtain by divers ways4 ,for there is naturally ingrafted in men's minds an earnest desire of that which is truly good2 but deceitful error withdraweth it to that which falsely seemeth such4 ,so that some1 esteeming it their greatest good to want nothing1 labour by all means to abound with riches2 others1 deeming that to be good which is most deserving of honour1 hunt after preferments1 to be respected by their fellow-citizens4 ,others think it the greatest felicity to have great power and authority1 and these will either reign themselves or at least procure to be great with princes4 ,but they who think fame better than all these1 make all speed possible to spread their names far and near1 by achieving some worthy enterprise either in war or peace4 ,many measure good by joy and mirth1 and their chiefest care is how they may abound with pleasure4 ,some interchange the ends and means of these things one with the other1 wanting now riches for the sake of power and pleasure1 now power for the sake of wealth and fame4 ,at these and such other do men's actions and desires aim1 as nobility and popularity1 which make men esteemed2 wife and children1 which bring pleasure and delight4 ,but friendship1 that most sacred thing1 is rather to be attributed to virtue than to fortune4 ,other things for the most part are desired either for power or pleasure4 ,and it is an easy matter to reduce all corporal goods to the former heads4 ,for strength and greatness give ability2 beauty and swiftness1 fame2 and health yieldeth pleasure4 ,by all which we manifestly seek for nothing else but happiness4 ,for that which every man seeketh most after1 is by him esteemed his greatest good4 ,which is all one with happiness4 ,wherefore he esteemeth that estate happy which he preferreth before all other4 ,and thus thou hast in a manner seen the form of human felicity--riches1 honour1 power1 glory1 pleasure4 ,which ,epicurus only considering1 consequently took pleasure for his chiefest good1 because all the rest seemed to delight the mind4 ,but ,i return to the careful thoughts of men1 whose minds1 though obscured1 yet seek after the greatest good1 but like a drunken man know not the way home4 ,for seem they to err who endeavour to want nothing8 ,but nothing can cause happiness so much as the plentiful possession of all that is good1 needing the help of none1 but is sufficient of itself4 ,or do they err who take that which is best to be likewise most worthy of respect8 ,no4 ,for it is no vile or contemptible thing which almost all men labour to obtain4 ,or is not power to be esteemed good8 ,why1 then1 is that to be accounted feeble and of no force1 which manifestly surpasses all other things8 ,or is fame to be contemned8 ,but it cannot be ignored that the most excellent is also most famous4 ,for to what purpose should ,i say that happiness is not sad or melancholy1 or subject to grief and trouble1 when even in smallest matters we desire that which we delight to have and enjoy8 ,and these be the things which men desire to obtain1 and to this end procure riches1 dignities1 kingdoms1 glory1 and pleasures1 because by them they think to have sufficiency1 respect1 power1 fame1 delight1 and joy4 ,wherefore1 that is good which men seek after by divers desires1 in which the force of nature is easily descried1 since though there be many and different opinions1 yet they agree in choosing for their end that which is good4 ,,ii4 ,quantas rerum flectat habenas ,natura potens1 quibus inmensum ,legibus orbem prouida seruet ,stringatque ligans inresoluto ,singula nexu1 placet arguto #e ,fidibus lentis promere cantu4 ,quamuis ,poeni pulchra leones ,vincula gestent manibusque datas ,captent escas metuantque trucem ,soliti uerbera ferre magistrum1 #aj ,si cruor horrida tinxerit ora1 ,resides olim redeunt animi ,fremituque graui meminere sui2 ,laxant nodis colla solutis ,primusque lacer dente cruento #ae ,domitor rabidas imbuit iras4 ,quae canit altis garrula ramis ,ales caueae clauditur antro2 ,huic licet inlita pocula melle ,largasque dapes dulci studio #bj ,ludens hominum cura ministret1 ,si tamen arto saliens texto ,nemorum gratas uiderit umbras1 ,sparsas pedibus proterit escas1 ,siluas tantum maesta requirit1 #be ,siluas dulci uoce susurrat4 ,validis quondam uiribus acta ,pronum flectit uirga cacumen2 ,hanc si curuans dextra remisit1 ,recto spectat uertice caelum4 #cj ,cadit ,hesperias ,phoebus in undas1 ,sed secreto tramite rursus ,currum solitos uertit ad ortus4 ,repetunt proprios quaeque recursus ,redituque suo singula gaudent #ce ,nec manet ulli traditus ordo ,nisi quod fini iunxerit ortum ,stabilemque sui fecerit orbem4 ,,ii4 ,how the first reins of all things guided are ,by powerful ,nature as the chiefest cause1 ,and how she keeps1 with a foreseeing care1 ,the spacious world in order by her laws1 ,and to sure knots which nothing can untie1 ,by her strong hand all earthly motions draws-- ,to show all this we purpose now to try ,our pliant string1 our musick's thrilling sound4 ,although the ,libyan lions often lie ,gentle and tame in splendid fetters bound1#aba ,and fearing their incensed master's wrath1 ,with patient looks endure each blow and wound1 ,yet if their jaws they once in blood do bathe1 ,they1 gaining courage1#abb with fierce noise awake ,the force which ,nature in them seated hath1 ,and from their necks the broken chains do shake2 ,then he that tamed them first doth feel their rage1 ,and torn in pieces doth their fury slake4 ,the bird shut up in an unpleasing cage1 ,which on the lofty trees did lately sing1 ,though men1 her want of freedom to assuage1 ,should unto her with careful labour bring ,the sweetest meats which they can best devise1 ,yet when within her prison fluttering ,the pleasing shadows of the groves she spies1 ,her hated food she scatters with her feet1 ,in yearning spirit to the woods she flies1 ,the woods' delights do tune her accents sweet4 ,when some strong hand doth tender plant constrain ,with his debased top the ground to meet1 ,if it let go1 the crooked twig again ,up toward ,heaven itself it straight doth raise4 ,phoebus doth fall into the western main1 ,yet doth he back return by secret ways1 ,and to the earth doth guide his chariot's race4 ,each thing a certain course and laws obeys1 ,striving to turn back to his proper place2 ,nor any settled order can be found1 ,but that which doth within itself embrace ,the births and ends of all things in a round4 #aba ,literally1 and take food offered by the hand4 #abb ,literally1 their spirits1 hitherto sluggish1 return4 ,,iii4 ,vos quoque1 o terrena animalia1 tenui licet imagine uestrum tamen principium somniatis uerumque illum beatitudinis finem licet minime perspicaci qualicumque tamen cogitatione prospicitis eoque uos et ad uerum bonum naturalis ducit intentio et ab eodem multiplex error abducit4 ,considera namque an per ea quibus se homines adepturos beatitudinem putant ad destinatum finem ualeant peruenire4 ,si enim uel pecuniae uel honores ceteraque tale quid afferunt cui nihil bonorum abesse uideatur1 nos quoque fateamur fieri aliquos horum adeptione felices4 ,quod si neque id ualent efficere quod promittunt bonisque pluribus carent1 nonne liquido falsa in eis beatitudinis species deprehenditur8 ,primum igitur te ipsum qui paulo ante diuitiis affluebas1 interrogo3 ,inter illas abundantissimas opes numquamne animum tuum concepta ex qualibet iniuria confudit anxietas8 ,atqui1 inquam1 libero me fuisse animo quin aliquid semper angerer reminisci non queo4 ,nonne quia uel aberat quod abesse non uelles uel aderat quod adesse noluisses8 ,ita est1 inquam4 ,illius igitur praesentiam huius absentiam desiderabas8 ,confiteor1 inquam4 ,eget uero1 inquit1 eo quod quisque desiderat8 ,eget1 inquam4 ,qui uero eget aliquo1 non est usquequaque sibi ipse sufficiens8 ,minime1 inquam4 ,tu itaque hanc insufficientiam plenus1 inquit1 opibus sustinebas8 ,quidni8 inquam4 ,opes igitur nihilo indigentem sufficientemque sibi facere nequeunt et hoc erat quod promittere uidebantur4 ,atqui hoc quoque maxime considerandum puto quod nihil habeat suapte natura pecunia ut his a quibus possidetur inuitis nequeat auferri4 ,fateor1 inquam4 ,quidni fateare1 cum eam cotidie ualentior aliquis eripiat inuito8 ,vnde enim forenses querimoniae nisi quod uel ui uel fraude nolentibus pecuniae repetuntur ereptae8 ,ita est1 inquam4 ,egebit igitur1 inquit1 extrinsecus petito praesidio quo suam pecuniam quisque tueatur8 ,quis id1 inquam1 neget8 ,atqui non egeret eo1 nisi possideret pecuniam quam posset amittere8 ,dubitari1 inquam1 nequit4 ,in contrarium igitur relapsa res est2 nam quae sufficientes sibi facere putabantur opes1 alieno potius praesidio faciunt indigentes4 ,quis autem modus est quo pellatur diuitiis indigentia8 ,num enim diuites esurire nequeunt8 ,num sitire non possunt8 ,num frigus hibernum pecuniosorum membra non sentiunt8 ,sed adest1 inquies1 opulentis quo famem satient1 quo sitim frigusque depellant4 ,sed hoc modo consolari quidem diuitiis indigentia potest1 auferri penitus non potest4 ,nam si haec hians semper atque aliquid poscens opibus expletur1 maneat necesse est quae possit expleri4 ,taceo quod naturae minimum1 quod auaritiae nihil satis est4 ,quare si opes nec submouere possunt indigentiam et ipsae suam faciunt1 quid est quod eas sufficientiam praestare credatis8 ,,iii4 ,you also1 ,o earthly creatures1 though slightly and as it were in a dream acknowledge your beginning1 and though not perspicuously yet in some sort behold that true end of happiness1 so that the intention of nature leadeth you to the true good1 and manifold error withdraweth you from it4 ,for consider whether those things1 by which men think to obtain happiness1 can bring them to their desired end4 ,for if either money1 or honour1 or any of the rest be of that quality that they want nothing which is good1 we will also confess that they are able to make men happy4 ,but if they neither be able to perform that they promise1 and want many things which are good1 are they not manifestly discovered to have a false appearance of happiness8 ,first then1 ,i ask thee thyself1 who not long since didst abound with wealth2 in that plenty of riches1 was thy mind never troubled with any injuries8 ,i cannot remember1 quoth ,i1 that ever my mind was so free from trouble but that something or other still vexed me4 ,was it not because thou either wantedst something which thou wouldst have had1 or else hadst something which thou wouldst have wanted8 ,it is true1 quoth ,i4 ,then thou desiredst the presence of that1 and the absence of this8 ,i confess ,i did1 quoth ,i4 ,and doth not a man want that1 quoth she1 which he desireth8 ,he doth1 quoth ,i4 ,but he that wanteth anything is not altogether sufficient of himself8 ,he is not1 quoth ,i4 ,so that thou feltest this insufficiency1 even the height of thy wealth8 ,why not8 quoth ,i4 ,then riches cannot make a man wanting nothing nor sufficient of himself1 and this was that they seemed to promise4 ,but this is most of all to be considered1 that money hath nothing of itself which can keep it from being taken from them which possess it1 against their will4 ,i grant it1 quoth ,i4 ,why shouldst thou not grant it1 since that every day those which are more potent take it from others perforce8 ,for from whence proceed so many complaints in law1 but that money gotten either by violence or deceit is sought to be recovered by that means8 ,it is so indeed1 quoth ,i4 ,so that every man needeth some other help to defend his money8 ,who denies that8 quoth ,i4 ,but he should not need that help1 unless he had money which he might lose8 ,there is no doubt of that1 quoth ,i4 ,now then the matter is fallen out quite contrary2 for riches1 which are thought to suffice of themselves1 rather make men stand in need of other helps4 ,and after what manner do riches expel penury8 ,for are not rich men hungry8 ,are they not thirsty8 ,or doth much money make the owners senseless of cold in winter8 ,but thou wilt say1 wealthy men have wherewithal to satisfy their hunger1 slake their thirst1 and defend themselves from cold4 ,but in this sort1 though want may be somewhat relieved by wealth1 yet it cannot altogether be taken away4 ,for if ever gaping and craving it be satiated by riches1 there must needs always remain something to be satiated4 ,i omit1 that to nature very little1 to covetousness nothing is sufficient4 ,wherefore if riches can neither remove wants1 and cause some themselves1 why imagine you that they can cause sufficiency8 ,,iii4 ,quamuis fluente diues auri gurgite ,non expleturas cogat auarus opes ,oneretque bacis colla rubri litoris ,ruraque centeno scindat opima boue1 ,nec cura mordax deseret superstitem1 #e ,defunctumque leues non comitantur opes4 ,,iii4 ,although the rich man from his mines of gold ,dig treasure which his mind can never fill1 ,and lofty neck with precious pearls enfold1 ,and his fat fields with many oxen till1 ,yet biting cares will never leave his head1 ,nor will his wealth attend him being dead4 ,,iv4 ,sed dignitates honorabilem reuerendumque cui prouenerint reddunt4 ,num uis ea est magistratibus ut utentium mentibus uirtutes inserant uitia depellant8 ,atqui non fugare sed illustrare potius nequitiam solent2 quo fit ut indignemur eas saepe nequissimis hominibus contigisse1 unde ,catullus licet in curuli ,nonium sedentem strumam tamen appellat4 ,videsne quantum malis dedecus adiciant dignitates8 ,atqui minus eorum patebit indignitas1 si nullis honoribus inclarescant4 ,tu quoque num tandem tot periculis adduci potuisti ut cum ,decorato gerere magistratum putares1 cum in eo mentem nequissimi scurrae delatorisque respiceres8 ,non enim possumus ob honores reuerentia dignos iudicare quos ipsis honoribus iudicamus indignos4 ,at si quem sapientia praeditum uideres1 num posses eum uel reuerentia uel ea qua est praeditus sapientia non dignum putare8 ,minime4 ,inest enim dignitas propria uirtuti1 quam protinus in eos quibus fuerit adiuncta transfundit4 ,quod quia populares facere nequeunt honores1 liquet eos propriam dignitatis pulchritudinem non habere4 ,in quo illud est animaduertendum magis4 ,nam si eo abiectior est quo magis a pluribus quisque contemnitur1 cum reuerendos facere nequeat quos pluribus ostentat1 despectiores potius improbos dignitas facit4 ,verum non impune2 reddunt namque improbi parem dignitatibus uicem quas sua contagione commaculant4 ,atque ut agnoscas ueram illam reuerentiam per has umbratiles dignitates non posse contingere2 si qui multiplici consulatu functus in barbaras nationes forte deuenerit1 uenerandumne barbaris honor faciet8 ,atqui si hoc naturale munus dignitatibus foret1 ab officio suo quoquo gentium nullo modo cessarent1 sicut ignis ubique terrarum numquam tamen calere desistit1 sed quoniam id eis non propria uis sed hominum fallax adnectit opinio1 uanescunt ilico1 cum ad eos uenerint qui dignitates eas esse non aestimant4 ,sed hoc apud exteras nationes4 ,inter eos uero apud quos ortae sunt1 num perpetuo perdurant8 ,atqui praetura magna olim potestas nunc inane nomen et senatorii census grauis sarcina2 si quis populi quondam curasset annonam1 magnus habebatur1 nunc ea praefectura quid abiectius8 ,vt enim paulo ante diximus1 quod nihil habet proprii decoris1 opinione utentium nunc splendorem accipit nunc amittit4 ,si igitur reuerendos facere nequeunt dignitates1 si ultro improborum contagione sordescunt1 si mutatione temporum splendere desinunt1 si gentium aestimatione uilescunt1 quid est quod in se expetendae pulchritudinis habeant1 nedum aliis praestent8 ,,iv4 ,but dignities make him honourable and reverend on whom they light4 ,have offices that force to plant virtues and expel vices in the minds of those who have them8 ,but they are not wont to banish1 but rather to make wickedness splendid4 ,so that we many times complain because most wicked men obtain them4 ,whereupon ,catullus called ,nonius a scab or impostume though he sat in his chair of estate4#abc ,seest thou what great ignominy dignities heap upon evil men8 ,for their unworthiness would less appear if they were never advanced to any honours4 ,could so many dangers ever make thee think to bear office with ,decoratus1#abd having discovered him to be a very varlet and spy8 ,for we cannot for their honours account them worthy of respect whom we judge unworthy of the honours themselves4 ,but if thou seest any man endued with wisdom1 canst thou esteem him unworthy of that respect or wisdom which he hath8 ,no1 truly4 ,for virtue hath a proper dignity of her own1 which she presently endueth her possessors withal4 ,which since popular preferments cannot do1 it is manifest that they have not the beauty which is proper to true dignity4 ,in which we are farther to consider that1 if to be contemned of many make men abject1 dignities make the wicked to be despised the more by laying them open to the view of the world4 ,but the dignities go not scot-free1 for wicked men do as much for them1 defiling them with their own infection4 ,and that thou mayst plainly see that true respect cannot be gotten by these painted dignities1 let one that hath been often ,consul go among barbarous nations2 will that honour make those barbarous people respect him8 ,and yet1 if this were natural to dignities1 they would never forsake their function in any nation whatsoever2 as fire1 wheresoever it be1 always remaineth hot4 ,but because not their own nature1 but the deceitful opinion of men attributeth that to them1 they forthwith come to nothing1 being brought to them who esteem them not to be dignities4 ,and this for foreign nations4 ,but do they always last among them where they had their beginning8 ,the ,praetorship1 a great dignity in time past1 is now an idle name1 and an heavy burden of the ,senate's fortune4 ,if heretofore one had care of the people's provision1 he was accounted a great man2 now what is more abject than that office8 ,for as we said before1 that which hath no proper dignity belonging unto it sometime receiveth and sometime loseth his value at the users' discretion4 ,wherefore if dignities cannot make us respected1 if they be easily defiled with the infection of the wicked1 if their worth decays by change of times1 if diversities of nations make them contemptible1 what beauty have they in themselves1 or can they afford to others1 worth the desiring8 #abc ,cf4 ,catull4 lii4 #abd ,decoratus was quaestor circa #ejh2 cf4 ,cassiod4 ,ep4 v4 #c and #d4 ,,iv4 ,quamuis se ,tyrio superbus ostro ,comeret et niueis lapillis1 ,inuisus tamen omnibus uigebat ,luxuriae ,nero saeuientis4 ,sed quondam dabat improbus uerendis #e ,patribus indecores curules4 ,quis illos igitur putet beatos ,quos miseri tribuunt honores8 ,,iv4 ,though fierce and lustful ,nero did adorn ,himself with purple robes1 which pearls did grace1 ,he did but gain a general hate and scorn4 ,yet wickedly he officers most base ,over the reverend ,senators did place4 ,who would esteem of fading honours then ,which may be given thus by the wickedest men8 ,v4 ,an uero regna regumque familiaritas efficere potentem ualet8 ,quidni1 quando eorum felicitas perpetuo perdurat8 ,atqui plena est exemplorum uetustas1 plena etiam praesens aetas1 qui reges felicitatem calamitate mutauerint4 ,o praeclara potentia quae ne ad conseruationem quidem sui satis efficax inuenitur6 ,quod si haec regnorum potestas beatitudinis auctor est1 nonne si qua parte defuerit1 felicitatem minuat1 miseriam inportet8 ,sed quamuis late humana tendantur imperia1 plures necesse est gentes relinqui quibus regum quisque non imperet4 ,qua uero parte beatos faciens desinit potestas1 hac inpotentia subintrat quae miseros facit2 hoc igitur modo maiorem regibus inesse necesse est miseriae portionem4 ,expertus sortis suae periculorum tyrannus regni metus pendentis supra uerticem gladii terrore simulauit4 ,quae est igitur haec potestas quae sollicitudinum morsus expellere1 quae formidinum aculeos uitare nequit8 ,atqui uellent ipsi uixisse securi1 sed nequeunt2 dehinc de potestate gloriantur4 ,an tu potentem censes quem uideas uelle quod non possit efficere8 ,potentem censes qui satellite latus ambit1 qui quos terret ipse plus metuit1 qui ut potens esse uideatur1 in seruientium manu situm est8 ,nam quid ego de regum familiaribus disseram1 cum regna ipsa tantae inbecillitatis plena demonstrem8 ,quos quidem regia potestas saepe incolumis saepe autem lapsa prosternit4 ,nero ,senecam familiarem praeceptoremque suum ad eligendae mortis coegit arbitrium4 ,papinianum diu inter aulicos potentem militum gladiis ,antoninus obiecit4 ,atqui uterque potentiae suae renuntiare uoluerunt1 quorum ,seneca opes etiam suas tradere ,neroni seque in otium conferre conatus est2 sed dum ruituros moles ipsa trahit1 neuter quod uoluit effecit4 ,quae est igitur ista potentia quam pertimescunt habentes1 quam nec cum habere uelis tutus sis et cum deponere cupias uitare non possis8 ,an praesidio sunt amici quos non uirtus sed fortuna conciliat8 ,sed quem felicitas amicum fecit1 infortunium faciet inimicum4 ,quae uero pestis efficacior ad nocendum quam familiaris inimicus8 ,v4 ,but can kingdoms and the familiarity of kings make a man mighty8 ,why not1 when their felicity lasteth always8 ,but both former and present times are full of examples that many kings have changed their happiness with misery4 ,o excellent power1 which is not sufficient to uphold itself6 ,and if this strength of kingdoms be the author of blessedness1 doth it not diminish happiness and bring misery1 when it is in any way defective8 ,but though some empires extend themselves far1 there will still remain many nations out of their dominions4 ,now1 where the power endeth which maketh them happy1 there entereth the contrary which maketh them miserable1 so that all kings must needs have less happiness than misery4 ,that ,tyrant1 knowing by experience the dangers of his estate1 signified the fears incident to a kingdom1 by the hanging of a drawn sword over a man's head4#abe ,what power is this1 then1 which cannot expel nor avoid biting cares and pricking fears8 ,they would willingly have lived securely1 but could not1 and yet they brag of their power4 ,thinkest thou him mighty whom thou seest desire that which he cannot do8 ,thinkest thou him mighty who dareth not go without his guard2 who feareth others more than they fear him2 who cannot seem mighty1 except his servants please8 ,for what should ,i speak of kings' followers1 since ,i show that kingdoms themselves are so full of weakness8 ,whom the power of kings often standing1 but many times falling1 doth overthrow4 ,nero compelled ,seneca1 his familiar friend and master1 to make choice of his own death4#abf ,antoninus called ,papinianus1 who had been long a gallant courtier1 to be cut in pieces with his soldiers' swords4#abg ,yet they would both have renounced their power1 yea ,seneca endeavoured to deliver up his riches also to ,nero1 and to give himself to a contemplative life4 ,but their very greatness drawing them to their destruction1 neither of them could compass that which they desired4 ,wherefore what power is this that the possessors fear1 which when thou wilt have1 thou art not secure1 and when thou wilt leave1 thou canst not avoid8 ,are we the better for those friends which love us not for our virtue but for our prosperity8 ,but whom prosperity maketh our friend1 adversity will make our enemy4 ,and what plague is able to hurt us more than a familiar enemy8 #abe ,cic4 ,tusc4 ,disp4 v4 #ba4 #fb4 #abf ,cf4 ,tac4 ,ann4 xiv4 #ec1 #ed4 #abg ,cf4 ,spartian4 ,caracallus #h4 ,v4 ,qui se uolet esse potentem ,animos domet ille feroces ,nec uicta libidine colla ,foedis submittat habenis4 ,etenim licet ,indica longe #e ,tellus tua iura tremescat ,et seruiat ultima ,thyle1 ,tamen atras pellere curas ,miserasque fugare querelas ,non posse potentia non est4 #aj ,v4 ,who would be powerful1 must ,his own affections check1 ,nor let foul reins of lust ,subdue his conquered neck4 ,for though the ,indian land ,should tremble at thy beck1 ,and though thy dread command ,far ,thule's isle obey1 ,unless thou canst withstand ,and boldly drive away ,black care and wretched moan1 ,thy might is small or none4 ,,vi4 ,gloria uero quam fallax saepe1 quam turpis est6 ,vnde non iniuria tragicus exclamat3 ,greek3 ,o doxa doxa murioisi dae broton ouden gegosi bioton onkosas megan4 ,plures enim magnum saepe nomen falsis uulgi opinionibus abstulerunt2 quo quid turpius excogitari potest8 ,nam qui falso praedicantur1 suis ipsi necesse est laudibus erubescant4 ,quae si etiam meritis conquisita sit1 quid tamen sapientis adiecerit conscientiae qui bonum suum non populari rumore1 sed conscientiae ueritate metitur8 ,quod si hoc ipsum propagasse nomen pulchrum uidetur1 consequens est ut foedum non extendisse iudicetur4 ,sed cum1 uti paulo ante disserui1 plures gentes esse necesse sit ad quas unius fama hominis nequeat peruenire1 fit ut quem tu aestimas esse gloriosum1 pro maxima parte terrarum uideatur inglorius4 ,inter haec uero popularem gratiam ne commemoratione quidem dignam puto1 quae nec iudicio prouenit nec umquam firma perdurat4 ,iam uero quam sit inane quam futtile nobilitatis nomen1 quis non uideat8 ,quae si ad claritudinem refertur1 aliena est4 ,videtur namque esse nobilitas quaedam de meritis ueniens laus parentum4 ,quod si claritudinem praedicatio facit1 illi sint clari necesse est qui praedicantur4 ,quare splendidum te1 si tuam non habes1 aliena claritudo non efficit4 ,quod si quid est in nobilitate bonum1 id esse arbitror solum1 ut inposita nobilibus necessitudo uideatur ne a maiorum uirtute degeneret4 ,,vi4 ,as for glory1 how deceitful it is oftentimes1 and dishonest6 ,for which cause the tragical poet deservedly exclaimeth3 ,o glory1 glory1 thou hast raised to honour and dignity myriads of worthless mortals6#abh ,for many have often been much spoken of through the false opinions of the common people4 ,than which what can be imagined more vile8 ,for those who are falsely commended must needs blush at their own praises4 ,which glory though it be gotten by deserts1 yet what adds it to a wise man's conscience who measureth his own good1 not by popular rumours1 but by his own certain knowledge8 ,and if it seemeth a fair thing to have dilated our fame1 consequently we must judge it a foul thing not to have it extended4 ,but since1 as ,i showed a little before1 there must needs be many nations to which the fame of one man cannot arrive1 it cometh to pass that he whom thou esteemeth glorious1 in the greater part of the world seemeth to have no glory at all4 ,and here now ,i think popular glory not worth the speaking of1 which neither proceedeth from judgment1 nor ever hath any firmness4 ,likewise1 who seeth not what a vain and idle thing it is to be called noble8 ,which insofar as it concerneth fame1 is not our own4 ,for nobility seemeth to be a certain praise proceeding from our parents' deserts4 ,but if praising causeth fame1 they must necessarily be famous who are praised4 ,wherefore the fame of others1 if thou hast none of thine own1 maketh not thee renowned4 ,but if there be anything good in nobility1 ,i judge it only to be this1 that it imposeth a necessity upon those which are noble1 not to suffer their nobility to degenerate from the virtue of their ancestors4 #abh ,eurip4 ,androm4 #cai4 ,,vi4 ,omne hominum genus in terris simili surgit ab ortu4 ,vnus enim rerum pater est1 unus cuncta ministrat4 ,ille dedit ,phoebo radios dedit et cornua lunae1 ,ille homines etiam terris dedit ut sidera caelo1 ,hic clausit membris animos celsa sede petitos4 #e ,mortales igitur cunctos edit nobile germen4 ,quid genus et proauos strepitis8 ,si primordia uestra ,auctoremque deum spectes1 nullus degener exstat1 ,ni uitiis peiora fouens proprium deserat ortum4 ,,vi4 ,the general race of men from a like birth is born4 ,all things one ,father have1 ,who doth them all adorn1 ,who gave the sun his rays1 and the pale moon her horn1 ,the lofty heaven for stars1 low earth for mortals chose2 ,he souls fetched down from high in bodies did enclose2 ,and thus from noble seed all men did first compose4 ,why brag you of your stock8 ,since none is counted base1 ,if you consider ,god the author of your race1 ,but he that with foul vice doth his own birth deface4 ,,vii4 ,quid autem de corporis uoluptatibus loquar1 quarum appetentia quidem plena est anxietatis2 satietas uero poenitentiae8 ,quantos illae morbos1 quam intolerabiles dolores quasi quendam fructum nequitiae fruentium solent referre corporibus6 ,quarum motus quid habeat iucunditatis1 ignoro4 ,tristes uero esse uoluptatum exitus1 quisquis reminisci libidinum suarum uolet1 intelleget4 ,quae si beatos explicare possunt1 nihil causae est quin pecudes quoque beatae esse dicantur quarum omnis ad explendam corporalem lacunam festinat intentio4 ,honestissima quidem coniugis foret liberorumque iucunditas1 sed nimis e natura dictum est nescio quem filios inuenisse tortorem2 quorum quam sit mordax quaecumque condicio1 neque alias expertum te neque nunc anxium necesse est admonere4 ,in quo ,euripidis mei sententiam probo1 qui carentem liberis infortunio dixit esse felicem4 ,,vii4 ,now what should ,i speak of bodily pleasures1 the desire of which is full of anxiety1 and the enjoying of them breeds repentance8 ,how many diseases1 how intolerable griefs bring they forth in the bodies of their possessors1 as it were the fruits of their own wickedness6 ,i know not what sweetness their beginnings have1 but whosoever will remember his lusts shall understand that the end of pleasure is sadness4 ,which if it be able to cause happiness1 there is no reason why beasts should not be thought blessed1 whose whole intention is bent to supply their corporal wants4 ,that pleasure which proceedeth from wife and children should be most honest2 but it was too naturally spoken1 that some tormentor invented children1 whose condition1 whatsoever it be1 how biting it is1 ,i need not tell thee1 who hast had experience heretofore1 and art not now free from care4 ,in which ,i approve the opinion of ,euripides1 who said that they which had no children are happy by being unfortunate4#abi #abi ,cf4 ,androm4 #dbj4 ,,vii4 ,habet hoc uoluptas omnis1 ,stimulis agit fruentes ,apiumque par uolantum ,vbi grata mella fudit1 ,fugit et nimis tenaci #e ,ferit icta corda morsu4 ,,vii4 ,all pleasure hath this property1 ,she woundeth those who have her most4 ,and1 like unto the angry bee ,who hath her pleasant honey lost1 ,she flies away with nimble wing ,and in our hearts doth leave her sting4 ,,viii4 ,nihil igitur dubium est quin hae ad beatitudinem uiae deuia quaedam sint nec perducere quemquam eo ualeant ad quod se perducturas esse promittunt4 ,quantis uero implicitae malis sint1 breuissime monstrabo4 ,quid enim8 ,pecuniamne congregare conaberis8 ,sed eripies habenti4 ,dignitatibus fulgere uelis8 ,danti supplicabis et qui praeire ceteros honore cupis1 poscendi humilitate uilesces4 ,potentiamne desideras8 ,subiectorum insidiis obnoxius periculis subiacebis4 ,gloriam petas8 ,sed per aspera quaeque distractus securus esse desistis4 ,voluptariam uitam degas8 ,sed quis non spernat atque abiciat uilissimae fragilissimaeque rei corporis seruum8 ,iam uero qui bona prae se corporis ferunt1 quam exigua1 quam fragili possessione nituntur6 ,num enim elephantos mole1 tauros robore superare poteritis1 num tigres uelocitate praeibitis8 ,respicite caeli spatium1 firmitudinem1 celeritatem et aliquando desinite uilia mirari4 ,quod quidem caelum non his potius est quam sua qua regitur ratione mirandum4 ,formae uero nitor ut rapidus est1 ut uelox et uernalium florum mutabilitate fugacior6 ,quod si1 ut ,aristoteles#acj ait1 ,lynceis oculis homines uterentur1 ut eorum uisus obstantia penetraret1 nonne introspectis uisceribus illud ,alcibiadis superficie pulcherrimum corpus turpissimum uideretur8 ,igitur te pulchrum uideri non tua natura sed oculorum spectantium reddit infirmitas4 ,sed aestimate quam uultis nimio corporis bona1 dum sciatis hoc quodcumque miramini triduanae febris igniculo posse dissolui6 ,ex quibus omnibus illud redigere in summam licet1 quod haec quae nec praestare quae pollicentur bona possunt nec omnium bonorum congregatione perfecta sunt1 ea nec ad beatitudinem quasi quidam calles ferunt nec beatos ipsa perficiunt4 #acj ,probably from the lost ,protrepticus of ,aristotle4 ,see ,bywater1 ,journal of ,philology1 ii4 7#ahfi71 #ei1 and ,hartlich1 ,leipz4 ,stud4 xi4 7#ahhi71 #bej4 ,,viii4 ,wherefore there is no doubt but that these ways to happiness are only certain by-paths1 which can never bring any man thither whither they promise to lead him4 ,and with how great evils they are beset1 ,i will briefly show4 ,for what8 ,wilt thou endeavour to gather money8 ,but thou shalt take it away from him who hath it4 ,wilt thou excel in dignities8 ,thou shalt crouch to the giver1 and thou who desirest to surpass others in honour shalt become vile by thy baseness in begging4 ,wishest thou for power8 ,thou shalt be in danger of thy subjects' treacheries4 ,seekest thou for glory8 ,but1 drawn into many dangers1 thou shalt lose thy safety4 ,wilt thou live a voluptuous life8 ,but who would not despise and neglect the service of so vile and frail a thing as his body8 ,now they who boast of the habilities of their body1 upon how unsteadfast a possession do they ground themselves6 ,for can you be bigger than elephants1 or stronger than bulls8 ,or swifter than tigers8 ,look upon the space1 firmness1 and speedy motion of the heavens1 and cease at length to have in admiration these base things4 ,which heavens are not more to be admired for these qualities than for the manner of their government4 ,as for the glittering of beauty1 how soon and swiftly doth it vanish away6 ,as suddenly decaying and changing as the frail flowers in the spring4 ,and if1 as ,aristotle saith1 men had ,lynceus's eyes1 that they could see through stone walls1 would not they judge that body of ,alcibiades1 seeming outwardly most fair1 to be most foul and ugly by discovering his entrails8 ,wherefore not thy nature but the weakness of the beholders' eyes maketh thee seem fair4 ,but esteem the goods of the body as much as you will1 so that you acknowledge this1 that whatsoever you admire may be dissolved with the burning of an ague of three days4 ,out of which we may briefly collect this sum2 that these goods1 which can neither perform that they promise1 nor are perfect by having all that is good1 do neither1 as so many paths1 lead men to happiness1 nor make men happy of themselves4 ,,viii4 ,eheu quae miseros tramite deuios ,abducit ignorantia6 ,non aurum in uiridi quaeritis arbore ,nec uite gemmas carpitis1 ,non altis laqueos montibus abditis #e ,vt pisce ditetis dapes ,nec uobis capreas si libeat sequi1 ,tyrrhena captatis uada4 ,ipsos quin etiam fluctibus abditos ,norunt recessus aequoris1 #aj ,quae gemmis niueis unda feracior ,vel quae rubentis purpurae ,nec non quae tenero pisce uel asperis ,praestent echinis litora4 ,sed quonam lateat quod cupiunt bonum1 #ae ,nescire caeci sustinent1 ,et quod stelliferum trans abiit polum1 ,tellure demersi petunt4 ,quid dignum stolidis mentibus inprecer8 ,opes honores ambiant2 #bj ,et cum falsa graui mole parauerint1 ,tum uera cognoscant bona4 ,,viii4 ,alas1 how ignorance makes wretches stray ,out of the way6 ,you from green trees expect no golden mines ,nor pearls from vines1 ,nor use you on mountains to lay your net ,fishes to get1 ,nor1 if the pleasant sport of hunting please1 ,run you to seas4 ,men will be skilful in the hidden caves ,of the ocean waves1 ,and in what coasts the orient pearls are bred1 ,or purple red1 ,also1 what different sorts of fishes store ,each several shore4 ,but when they come their chiefest good to find1 ,then are they blind1 ,and search for that under the earth1 which lies ,above the skies4 ,how should ,i curse these fools8 ,let thirst them hold ,of fame and gold1 ,that1 having got false goods with pain1 they learn ,true to discern4 ,,ix4 ,hactenus mendacis formam felicitatis ostendisse suffecerit1 quam si perspicaciter intueris1 ordo est deinceps quae sit uera monstrare4 ,atqui uideo1 inquam1 nec opibus sufficientiam nec regnis potentiam nec reuerentiam dignitatibus nec celebritatem gloria nec laetitiam uoluptatibus posse contingere4 ,an etiam causas1 cur id ita sit1 deprehendisti8 ,tenui quidem ueluti rimula mihi uideor intueri1 sed ex te apertius cognoscere malim4 ,atqui promptissima ratio est4 ,quod enim simplex est indiuisumque natura1 id error humanus separat et a uero atque perfecto ad falsum imperfectumque traducit4 ,an tu arbitraris quod nihilo indigeat egere potentia8 ,minime1 inquam4 ,recte tu quidem4 ,nam si quid est quod in ulla re inbecillioris ualentiae sit1 in hac praesidio necesse est egeat alieno4 ,ita est1 inquam4 ,igitur sufficientiae potentiaeque una est eademque natura4 ,sic uidetur4 ,quod uero huiusmodi sit1 spernendumne esse censes an contra rerum omnium ueneratione dignissimum8 ,at hoc1 inquam1 ne dubitari quidem potest4 ,addamus igitur sufficientiae potentiaeque reuerentiam1 ut haec tria unum esse iudicemus4 ,addamus1 si quidem uera uolumus confiteri4 ,quid uero1 inquit1 obscurumne hoc atque ignobile censes esse an omni celebritate clarissimum8 ,considera uero1 ne quod nihilo indigere1 quod potentissimum1 quod honore dignissimum esse concessum est1 egere claritudine quam sibi praestare non possit atque ob id aliqua ex parte uideatur abiectius4 ,non possum1 inquam1 quin hoc uti est ita etiam celeberrimum esse confitear4 ,consequens igitur est ut claritudinem superioribus tribus nihil differre fateamur4 ,consequitur1 inquam4 ,quod igitur nullius egeat alieni1 quod suis cuncta uiribus possit1 quod sit clarum atque reuerendum1 nonne hoc etiam constat esse laetissimum8 ,sed unde huic1 inquam1 tali maeror ullus obrepat ne cogitare quidem possum2 quare plenum esse laetitiae1 si quidem superiora manebunt1 necesse est confiteri4 ,atqui illud quoque per eadem necessarium est sufficientiae1 potentiae1 claritudinis1 reuerentiae1 iucunditatis nomina quidem esse diuersa1 nullo modo uero discrepare substantiam4 ,necesse est1 inquam4 ,hoc igitur quod est unum simplexque natura1 prauitas humana dispertit et dum rei quae partibus caret partem conatur adipisci1 nec portionem quae nulla est nec ipsam quam minime affectat assequitur4 ,quonam1 inquam1 modo8 ,qui diuitias1 inquit1 petit penuriae fuga1 de potentia nihil laborat1 uilis obscurusque esse mauult1 multas etiam sibi naturales quoque subtrahit uoluptates1 ne pecuniam quam parauit amittat4 ,sed hoc modo ne sufficientia quidem contingit ei quem ualentia deserit1 quem molestia pungit1 quem uilitas abicit1 quem recondit obscuritas4 ,qui uero solum posse desiderat1 profligat opes1 despicit uoluptates honoremque potentia carentem gloriam quoque nihili pendit4 ,sed hunc quoque quam multa deficiant uides4 ,fit enim ut aliquando necessariis egeat1 ut anxietatibus mordeatur cumque haec depellere nequeat1 etiam id quod maxime petebat potens esse desistat4 ,similiter ratiocinari de honoribus1 gloria1 uoluptatibus licet4 ,nam cum unumquodque horum idem quod cetera sit1 quisquis horum aliquid sine ceteris petit1 ne illud quidem quod desiderat apprehendit4 ,quid igitur8 inquam4 ,si qui cuncta simul cupiat adipisci1 summam quidem ille beatitudinis uelit4 ,sed num in his eam reperiet1 quae demonstrauimus id quod pollicentur non posse conferre8 ,minime1 inquam4 ,in his igitur quae singula quaedam expetendorum praestare creduntur1 beatitudo nullo modo uestiganda est4 ,fateor1 inquam1 et hoc nihil dici uerius potest4 ,habes igitur1 inquit1 et formam falsae felicitatis et causas4 ,deflecte nunc in aduersum mentis intuitum2 ibi enim ueram quam promisimus statim uidebis4 ,atqui haec1 inquam1 uel caeco perspicua est eamque tu paulo ante monstrasti1 dum falsae causas aperire conaris4 ,nam nisi fallor ea uera est et perfecta felicitas quae sufficientem1 potentem1 reuerendum1 celebrem laetumque perficiat4 ,atque ut me interius animaduertisse cognoscas1 quae unum horum1 quoniam idem cuncta sunt1 ueraciter praestare potest hanc esse plenam beatitudinem sine ambiguitate cognosco4 ,o te alumne hac opinione felicem1 si quidem hoc1 inquit1 adieceris4444 ,quidnam8 inquam4 ,essene aliquid in his mortalibus caducisque rebus putas quod huiusmodi statum possit afferre8 ,minime1 inquam1 puto idque a te1 nihil ut amplius desideretur1 ostensum est4 ,haec igitur uel imagines ueri boni uel inperfecta quaedam bona dare mortalibus uidentur1 uerum autem atque perfectum bonum conferre non possunt4 ,assentior1 inquam4 ,quoniam igitur agnouisti quae uera illa sit1 quae autem beatitudinem mentiantur1 nunc superest ut unde ueram hanc petere possis agnoscas4 ,id quidem1 inquam1 iam dudum uehementer exspecto4 ,sed cum1 ut in ,timaeo#aca ,platoni1 inquit1 nostro placet1 in minimis quoque rebus diuinum praesidium debeat implorari1 quid nunc faciendum censes1 ut illius summi boni sedem reperire mereamur8 ,inuocandum1 inquam1 rerum omnium patrem1 quo praetermisso nullum rite fundatur exordium4 ,recte1 inquit1 ac simul ita modulata est4 #aca uti ,timaeo codd4 optimi4 ,,ix4 ,let it suffice that we have hitherto discovered the form of false felicity1 which if thou hast plainly seen1 order now requireth that we show thee in what true happiness consisteth4 ,i see1 quoth ,i1 that neither sufficiency by riches1 nor power by kingdoms1 nor respect by dignities1 nor renown by glory1 nor joy can be gotten by pleasures4 ,hast thou also understood the causes why it is so8 ,methink ,i have a little glimpse of them1 but ,i had rather thou wouldst declare them more plainly4 ,the reason is manifest1 for that which is simple and undivided of itself1 is divided by men's error1 and is translated from true and perfect to false and unperfect4 ,thinkest thou that which needeth nothing1 to stand in need of power8 ,no1 quoth ,i4 ,thou sayest well1 for if any power in any respect be weak1 in this it must necessarily stand in need of the help of others4 ,it is true1 quoth ,i4 ,wherefore sufficiency and power have one and the same nature4 ,so it seemeth4 ,now thinkest thou1 that which is of this sort ought to be despised1 or rather that it is worthy to be respected above all other things8 ,there can be no doubt of this1 quoth ,i4 ,let us add respect then to sufficiency and power1 so that we judge these three to be one4 ,we must add it if we confess the truth4 ,what now1 quoth she1 thinkest thou this to be obscure and base1 or rather most excellent and famous8 ,consider whether that which thou hast granted to want nothing1 to be most potent1 and most worthy of honour1 may seem to want fame1 which it cannot yield itself1 and for that cause be in some respect more abject4 ,i must needs confess1 quoth ,i1 that1 being what it is1 this is also most famous4 ,consequently then we must acknowledge that fame differeth nothing from the former three4 ,we must so1 quoth ,i4 ,wherefore that which wanteth nothing1 which can perform all things by its own power1 which is famous and respected1 is it not manifest that it is also most pleasant8 ,to which ,i answered3 ,how such a man should fall into any grief1 ,i can by no means imagine4 ,wherefore if that which we have said hitherto be true1 we must needs confess that he is most joyful and content4 ,and by the same reason it followeth that sufficiency1 power1 fame1 respect1 pleasure have indeed divers names1 but differ not in substance4 ,it followeth indeed1 quoth ,i4 ,this then1 which is one and simple by nature1 man's wickedness divideth1 and while he endeavoureth to obtain part of that which hath no parts1 he neither getteth a part1 which is none1 nor the whole1 which he seeketh not after4 ,how is this8 quoth ,i4 ,he who seeketh after riches1 quoth she1 to avoid want1 taketh no thought for power1 he had rather be base and obscure1 he depriveth himself even of many natural pleasures that he may not lose the money which he hath gotten4 ,but by this means he attaineth not to sufficiency1 whom power forsaketh1 whom trouble molesteth1 whom baseness maketh abject1 whom obscurity overwhelmeth4 ,again1 he that only desireth power1 consumeth wealth1 despiseth pleasures1 and setteth light by honour or glory1 which is not potent4 ,but thou seest how many things are wanting to this man also4 ,for sometimes he wanteth necessaries1 and is perplexed with anxieties1 and being not able to rid himself1 ceaseth to be powerful1 which was the only thing he aimed at4 ,the like discourse may be made of honours1 glory1 pleasures4 ,for since every one of these things is the same with the rest1 whosoever seeketh for any of them without the rest obtaineth not that which he desireth4 ,what then8 quoth ,i4 ,if one should desire to have them all together1 he should wish for the sum of happiness1 but shall he find it in these things which we have showed cannot perform what they promise8 ,no1 quoth ,i4 ,wherefore we must by no means seek for happiness in these things which are thought to afford the several portions of that which is to be desired4 ,i confess it1 quoth ,i1 and nothing can be more true than this4 ,now then1 quoth she1 thou hast both the form and causes of false felicity2 cast but the eyes of thy mind on the contrary1 and thou shalt presently espy true happiness1 which we promised to show thee4 ,this1 quoth ,i1 is evident1 even to him that is blind1 and thou showedst it a little before1 while thou endeavouredst to lay open the causes of the false4 ,for1 if ,i be not deceived1 that is true and perfect happiness which maketh a man sufficient1 potent1 respected1 famous1 joyful4 ,and that thou mayest know that ,i understood thee aright1 that which can truly perform any one of these because they are all one1 ,i acknowledge to be full and perfect happiness4 ,o my scholar1 ,i think thee happy by having this opinion1 if thou addest this also4 ,what8 quoth ,i4 ,dost thou imagine that there is any mortal or frail thing which can cause this happy estate8 ,i do not1 quoth ,i1 and that hath been so proved by thee1 that more cannot be desired4 ,wherefore these things seem to afford men the images of the true good1 or certain unperfect goods1 but they cannot give them the true and perfect good itself4 ,i am of the same mind1 quoth ,i4 ,now then1 since thou knowest wherein true happiness consisteth1 and what have only a false show of it1 it remaineth that thou shouldst learn where thou mayest seek for this which is true4 ,this is that1 quoth ,i1 which ,i have long earnestly expected4 ,but since1 as ,plato teacheth 7in ,timaeus71#acb we must implore ,god's assistance even in our least affairs1 what1 thinkest thou1 must we do now1 that we may deserve to find the seat of that sovereign good8 ,we must1 quoth ,i1 invocate the ,father of all things1 without whose remembrance no beginning hath a good foundation4 ,thou sayest rightly1 quoth she1 and withal sung in this sort4 #acb ,cf4 ,tim4 #bg4 ,,ix4 ,o qui perpetua mundum ratione gubernas ,terrarum caelique sator qui tempus ab aeuo ,ire iubes stabilisque manens das cuncta moueri4 ,quem non externae pepulerunt fingere causae ,materiae fluitantis opus1 uerum insita summi #e ,forma boni liuore carens1 tu cuncta superno ,ducis ab exemplo1 pulchrum pulcherrimus ipse ,mundum mente gerens similique in imagine formans ,perfectasque iubens perfectum absoluere partes4 ,tu numeris elementa ligas ut frigora flammis #aj ,arida conueniant liquidis1 ne purior ignis ,euolet aut mersas deducant pondera terras4 ,tu triplicis mediam naturae cuncta mouentem ,conectens animam per consona membra resoluis4 ,quae cum secta duos motum glomerauit in orbes1 #ae ,in semet reditura meat mentemque profundam ,circuit et simili conuertit imagine caelum4 ,tu causis animas paribus uitasque minores ,prouehis et leuibus sublimes curribus aptans ,in caelum terramque seris quas lege benigna #bj ,ad te conuersas reduci facis igne reuerti4 ,da pater augustam menti conscendere sedem1 ,da fontem lustrare boni1 da luce reperta ,in te conspicuos animi defigere uisus4 ,dissice terrenae nebulas et pondera molis #be ,atque tuo splendore mica6 ,tu namque serenum1 ,tu requies tranquilla piis1 te cernere finis1 ,principium1 uector1 dux1 semita1 terminus idem4 ,,ix4#acc ,o ,thou1 that dost the world in lasting order guide1 ,father of heaven and earth1 ,who makest time swiftly slide1 ,and1 standing still ,thyself1 yet fram'st all moving laws1 ,who to ,thy work wert moved by no external cause3 ,but by a sweet desire1 where envy hath no place1 ,thy goodness moving ,thee to give each thing his grace1 ,thou dost all creatures' forms from highest patterns take1 ,from ,thy fair mind the world fair like ,thyself doth make4 ,thus ,thou perfect the whole perfect each part dost frame4 ,thou temp'rest elements1 making cold mixed with flame ,and dry things join with moist1 lest fire away should fly1 ,or earth1 opprest with weight1 buried too low should lie4 ,thou in consenting parts fitly disposed hast ,th'all-moving soul in midst of threefold nature placed1 ,which1 cut in several parts that run a different race1 ,into itself returns1 and circling doth embrace ,the highest mind1 and heaven with like proportion drives4 ,thou with like cause dost make the souls and lesser lives1 ,fix them in chariots swift1 and widely scatterest ,o'er heaven and earth2 then at ,thy fatherly behest ,they stream1 like fire returning1 back to ,thee1 their ,god4 ,dear ,father1 let my mind ,thy hallowed seat ascend1 ,let me behold the spring of grace and find ,thy light1 ,that ,i on ,thee may fix my soul's well cleard sight4 ,cast off the earthly weight wherewith ,i am opprest1 ,shine as ,thou art most bright1 ,thou only calm and rest ,to pious men whose end is to behold ,thy ray1 ,who their beginning art1 their guide1 their bound1 and way4#acd #acc ,this poem is a masterly abridgment of the first part of the ,timaeus1 and was eagerly fastened on by commentators of the early ,middle ,ages whose direct knowledge of ,plato was confined to the translation of that dialogue by ,chalcidius4 #acd ,cf4 the string of nouns in ,tr4 iv4 7supra1 p4 #gj ad fin474 ,x4 ,quoniam igitur quae sit imperfecti1 quae etiam perfecti boni forma uidisti1 nunc demonstrandum reor quonam haec felicitatis perfectio constituta sit4 ,in quo illud primum arbitror inquirendum1 an aliquod huiusmodi bonum quale paulo ante definisti in rerum natura possit exsistere1 ne nos praeter rei subiectae ueritatem cassa cogitationis imago decipiat4 ,sed quin exsistat sitque hoc ueluti quidam omnium fons bonorum negari nequit4 ,omne enim quod inperfectum esse dicitur1 id inminutione perfecti inperfectum esse perhibetur4 ,quo fit1 ut si in quolibet genere inperfectum quid esse uideatur1 in eo perfectum quoque aliquid esse necesse sit4 ,etenim perfectione sublata1 unde illud quod inperfectum perhibetur exstiterit ne fingi quidem potest4 ,neque enim ab deminutis inconsummatisque natura rerum coepit exordium1 sed ab integris absolutisque procedens in haec extrema atque effeta dilabitur4 ,quod si1 uti paulo ante monstrauimus1 est quaedam boni fragilis inperfecta felicitas1 esse aliquam solidam perfectamque non potest dubitari4 ,firmissime1 inquam1 uerissimeque conclusum est4 ,quo uero1 inquit1 habitet1 ita considera4 ,deum rerum omnium principem bonum esse communis humanorum conceptio probat animorum4 ,nam cum nihil deo melius excogitari queat1 id quo melius nihil est bonum esse quis dubitet8 ,ita uero bonum esse deum ratio demonstrat1 ut perfectum quoque in eo bonum esse conuincat4 ,nam ni tale sit1 rerum omnium princeps esse non poterit4 ,erit enim eo praestantius aliquid perfectum possidens bonum1 quod hoc prius atque antiquius esse uideatur2 omnia namque perfecta minus integris priora esse claruerunt4 ,quare ne in infinitum ratio prodeat1 confitendum est summum deum summi perfectique boni esse plenissimum4 ,sed perfectum bonum ueram esse beatitudinem constituimus2 ueram igitur beatitudinem in summo deo sitam esse necesse est4 ,accipio1 inquam1 nec est quod contradici ullo modo queat4 ,sed quaeso1 inquit1 te uide quam id sancte atque inuiolabiliter probes quod boni summi summum deum diximus esse plenissimum4 ,quonam1 inquam1 modo8 ,ne hunc rerum omnium patrem illud summum bonum quo plenus esse perhibetur uel extrinsecus accepisse uel ita naturaliter habere praesumas1 quasi habentis dei habitaeque beatitudinis diuersam cogites esse substantiam4 ,nam si extrinsecus acceptum putes1 praestantius id quod dederit ab eo quod acceperit existimare possis4 ,sed hunc esse rerum omnium praecellentissimum dignissime confitemur4 ,quod si natura quidem inest1 sed est ratione diuersum1 cum de rerum principe loquamur deo1 fingat qui potest3 quis haec diuersa coniunxerit8 ,postremo quod a qualibet re diuersum est1 id non est illud a quo intellegitur esse diuersum4 ,quare quod a summo bono diuersum est sui natura1 id summum bonum non est--quod nefas est de eo cogitare quo nihil constat esse praestantius4 ,omnino enim nullius rei natura suo principio melior poterit exsistere1 quare quod omnium principium sit1 id etiam sui substantia summum esse bonum uerissima ratione concluserim4 ,rectissime1 inquam4 ,sed summum bonum beatitudinem esse concessum est4 ,ita est1 inquam4 ,igitur1 inquit1 deum esse ipsam beatitudinem necesse est confiteri4 ,nec propositis1 inquam1 prioribus refragari queo et illis hoc inlatum consequens esse perspicio4 ,respice1 inquit1 an hinc quoque idem firmius approbetur1 quod duo summa bona quae a se diuersa sint esse non possunt4 ,etenim quae discrepant bona1 non esse alterum quod sit alterum liquet2 quare neutrum poterit esse perfectum1 cum alterutri alterum deest4 ,sed quod perfectum non sit1 id summum non esse manifestum est2 nullo modo igitur quae summa sunt bona ea possunt esse diuersa4 ,atqui et beatitudinem et deum summum bonum esse collegimus2 quare ipsam necesse est summam esse beatitudinem quae sit summa diuinitas4 ,nihil1 inquam1 nec reapse uerius#ace nec ratiocinatione firmius nec deo dignius concludi potest4 ,super haec1 inquit1 igitur ueluti geometrae solent demonstratis propositis aliquid inferre quae porismata ipsi uocant1 ita ego quoque tibi ueluti corollarium dabo4 ,nam quoniam beatitudinis adeptione fiunt homines beati1 beatitudo uero est ipsa diuinitas1 diuinitatis adeptione beatos fieri manifestum est3 sed uti iustitiae adeptione iusti1 sapientiae sapientes fiunt1 ita diuinitatem adeptos deos fieri simili ratione necesse est4 ,omnis igitur beatus deus1 sed natura quidem unus2 participatione uero nihil prohibet esse quam plurimos4 ,et pulchrum1 inquam1 hoc atque pretiosum1 siue porisma siue corollarium uocari mauis4 ,atqui hoc quoque pulchrius nihil est1 quod his annectendum esse ratio persuadet4 ,quid8 inquam4 ,cum multa1 inquit1 beatitudo continere uideatur1 utrumne haec omnia unum ueluti corpus beatitudinis quadam partium uarietate coniungant an sit eorum aliquid quod beatitudinis substantiam compleat1 ad hoc uero cetera referantur8 ,vellem1 inquam1 id ipsarum rerum commemoratione patefaceres4 ,nonne1 inquit1 beatitudinem bonum esse censemus8 ,ac summum quidem1 inquam4 ,addas1 inquit1 hoc omnibus licet4 ,nam eadem sufficientia summa est1 eadem summa potentia1 reuerentia quoque1 claritas ac uoluptas beatitudo esse iudicatur4 ,quid igitur8 ,haecine omnia bonum--sufficientia potentia ceteraque--ueluti quaedam beatitudinis membra sunt an ad bonum ueluti ad uerticem cuncta referuntur8 ,intellego1 inquam1 quid inuestigandum proponas1 sed quid constituas audire desidero4 ,cuius discretionem rei sic accipe4 ,si haec omnia beatitudinis membra forent1 a se quoque inuicem discreparent4 ,haec est enim partium natura ut unum corpus diuersa componant4 ,atqui haec omnia idem esse monstrata sunt2 minime igitur membra sunt4 ,alioquin ex uno membro beatitudo uidebitur esse coniuncta--quod fieri nequit4 ,id quidem1 inquam1 dubium non est1 sed id quod restat exspecto4 ,ad bonum uero cetera referri palam est4 ,idcirco enim sufficientia petitur quoniam bonum esse iudicatur1 idcirco potentia quoniam id quoque esse creditur bonum2 idem de reuerentia1 claritudine1 iucunditate coniectare licet4 ,omnium igitur expetendorum summa atque causa bonum est4 ,quod enim neque re neque similitudine ullum in se retinet bonum1 id expeti nullo modo potest4 ,contraque etiam quae natura bona non sunt1 tamen si esse uideantur1 quasi uere bona sint appetuntur4 ,quo fit uti summa1 cardo atque causa expetendorum omnium bonitas esse iure credatur4 ,cuius uero causa quid expetitur1 id maxime uidetur optari1 ueluti si salutis causa quispiam uelit equitare1 non tam equitandi motum desiderat quam salutis effectum4 ,cum igitur omnia boni gratia petantur1 non illa potius quam bonum ipsum desideratur ab omnibus4 ,sed propter quod cetera optantur1 beatitudinem esse concessimus2 quare sic quoque sola quaeritur beatitudo4 ,ex quo liquido apparet ipsius boni et beatitudinis unam atque eandem esse substantiam4 ,nihil uideo cur dissentire quispiam possit4 ,sed deum ueramque beatitudinem unum atque idem esse monstrauimus4 ,ita1 inquam4 ,securo igitur concludere licet dei quoque in ipso bono nec usquam alio sitam esse substantiam4 #ace reapse uerius ,schepss3 re ab seuerius uel re ipsa uerius codd4 opt4 ,x4 ,wherefore since thou hast seen what is the form of perfect and imperfect good1 now ,i think we must show in what this perfection of happiness is placed4 ,and inquire first whether there can be any such good extant in the world1 as thou hast defined2 lest1 contrary to truth1 we be deceived with an empty show of thought4 ,but it cannot be denied that there is some such thing extant which is as it were the fountain of all goodness4 ,for all that is said to be imperfect is so termed for the want it hath of perfection4 ,whence it followeth that if in any kind we find something imperfect1 there must needs be something perfect also in the same kind4 ,for if we take away perfection we cannot so much as devise how there should be any imperfection4 ,for the nature of things began not from that which is defective and not complete1 but1 proceeding from entire and absolute1 falleth into that which is extreme and enfeebled4 ,but if1 as we showed before1 there be a certain imperfect felicity of frail goods1 it cannot be doubted but that there is some solid and perfect happiness also4 ,thou hast1 quoth ,i1 concluded most firmly and most truly4 ,now where this good dwelleth1 quoth she1 consider this4 ,the common conceit of men's minds proveth that ,god the ,prince of all things is good4 ,for1 since nothing can be imagined better than ,god1 who doubteth but that is good than which is nothing better8 ,and reason doth in such sort demonstrate ,god to be good that it convinceth ,him to be perfectly good4 ,for unless ,he were so1 ,he could not be the chief of all things4 ,for there would be something better than ,he1 having perfect goodness1 which could seem to be of greater antiquity and eminence than ,he4 ,for it is already manifest that perfect things were before the imperfect4 ,wherefore1 lest our reasoning should have no end1 we must confess that the ,sovereign ,god is most full of sovereign and perfect goodness4 ,but we have concluded that perfect goodness is true happiness1 wherefore true blessedness must necessarily be placed in the most high ,god4 ,i agree1 quoth ,i1 neither can this be any way contradicted4 ,but ,i pray thee1 quoth she1 see how boldly and inviolably thou approvest that which we said1 that the ,sovereign ,god is most full of sovereign goodness4 ,how8 quoth ,i4 ,that thou presumest not that this ,father of all things hath either received from others that sovereign good with which ,he is said to be replenished1 or hath it naturally in such sort that thou shouldst think that the substance of the blessedness which is had1 and of ,god who hath it1 were diverse4 ,for if thou thinkest that ,he had it from others1 thou mayest also infer that he who gave it was better than the receiver4 ,but we most worthily confess that ,he is the most excellent of all things4 ,and if ,he hath it by nature1 but as a diverse thing1 since we speak of ,god the ,prince of all things1 let him that can1 invent who united these diverse things4 ,finally1 that which is different from anything1 is not that from which it is understood to differ4 ,wherefore that which is naturally different from the sovereign good1 is not the sovereign good itself4 ,which it were impious to think of ,god1 than whom1 we know certainly1 nothing is better4 ,for doubtless the nature of nothing can be better than the beginning of it4 ,wherefore ,i may most truly conclude that which is the beginning of all things to be also in ,his own substance the chiefest good4 ,most rightly1 quoth ,i4 ,but it is granted that the chiefest good is blessedness8 ,it is1 quoth ,i4 ,wherefore1 quoth she1 we must needs confess that blessedness itself is ,god4 ,i can neither contradict1 quoth ,i1 thy former propositions1 and ,i see this illation followeth from them4 ,consider1 saith she1 if the same be not more firmly proved hence1 because there cannot be two chief goods1 the one different from the other4 ,for it is manifest that of those goods which differ1 the one is not the other1 wherefore neither of them can be perfect1 wanting the other4 ,but manifestly that which is not perfect1 is not the chiefest1 wherefore the chief goods cannot be diverse4 ,now we have proved that both blessedness and ,god are the chiefest good1 wherefore that must needs be the highest blessedness which is the highest divinity4 ,there can be nothing1 quoth ,i1 concluded more truly than this1 nor more firmly in arguing1 nor more worthy ,god himself4 ,upon this then1 quoth she1 as the geometricians#acf are wont1 out of their propositions which they have demonstrated1 to infer something which they call porismata 7deductions7 so will ,i give thee as it were a corollarium4 ,for since that men are made blessed by the obtaining of blessedness1 and blessedness is nothing else but divinity1 it is manifest that men are made blessed by the obtaining of divinity4 ,and as men are made just by the obtaining of justice1 and wise by the obtaining of wisdom1 so they who obtain divinity must needs in like manner become gods4 ,wherefore everyone that is blessed is a god1 but by nature there is only one ,god2 but there may be many by participation4 ,this is1 quoth ,i1 an excellent and precious porisma or corollarium4 ,but there is nothing more excellent than that which reason persuadeth us to add4 ,what8 quoth ,i4 ,since1 quoth she1 blessedness seemeth to contain many things1 whether do they all concur as divers parts to the composition of one entire body of blessedness1 or doth some one of them form the substance of blessedness to which the rest are to be referred8 ,i desire1 quoth ,i1 that thou wouldst declare this point1 by the enumeration of the particulars4 ,do we not think1 quoth she1 that blessedness is good8 ,yea1 the chiefest good1 quoth ,i4 ,thou mayest1 quoth she1 add this to them all4 ,for blessedness is accounted the chiefest sufficiency1 the chiefest power1 respect1 fame1 and pleasure4 ,what then8 ,are all these-- sufficiency1 power1 and the rest--the good1 in the sense that they are members of it1 or rather are they referred to good as to the head8 ,i understand1 quoth ,i1 what thou proposest1 but ,i desire to hear what thou concludest4 ,this is the decision of this matter4 ,if all these were members of blessedness1 they should differ one from another4 ,for this is the nature of parts1 that being divers they compose one body4 ,but we have proved that all these are one and the same thing4 ,wherefore they are no members1 otherwise blessedness should be compacted of one member1 which cannot be4 ,there is no doubt of this1 quoth ,i1 but ,i expect that which is behind4 ,it is manifest that the rest are to be referred to goodness2 for sufficiency is desired1 because it is esteemed good1 and likewise power1 because that likewise is thought to be good4 ,and we may conjecture the same of respect1 fame1 and pleasure4 ,wherefore goodness is the sum and cause of all that is desired4 ,for that which is neither good indeed1 nor beareth any show of goodness1 can by no means be sought after4 ,and contrariwise those things which are not good of their own nature1 yet1 if they seem such1 are desired as if they were truly good4 ,so that the sum1 origin1 and cause of all that is sought after is rightly thought to be goodness4 ,and that on account of which a thing is sought1 seemeth to be the chief object of desire4 ,as if one would ride for his health1 he doth not so much desire the motion of riding1 as the effect of health4 ,wherefore1 since all things are desired in respect of goodness1 they are not so much wished for as goodness itself4 ,but we granted that to be blessedness for which other things are desired1 wherefore in like manner only blessedness is sought after2 by which it plainly appeareth1 that goodness and blessedness have one and the self-same substance4 ,i see not how any man can dissent4 ,but we have showed that ,god and true blessedness are one and the self-same thing4 ,it is so1 quoth ,i4 ,we may then securely conclude that the substance of ,god consisteth in nothing else but in goodness4 #acf ,vide supra1 ,tr4 iii4 p4 #dj4 ,x4 ,huc omnes pariter uenite capti ,quos fallax ligat improbis catenis ,terrenas habitans libido mentes1 ,haec erit uobis requies laborum1 ,hic portus placida manens quiete1 #e ,hoc patens unum miseris asylum1 ,non quidquid ,tagus aureis harenis ,donat aut ,hermus rutilante ripa ,aut ,indus calido propinquus orbi ,candidis miscens uirides lapillos1 #aj ,inlustrent aciem magisque caecos ,in suas condunt animos tenebras4 ,hoc quidquid placet excitatque mentes1 ,infimis tellus aluit cauernis2 ,splendor quo regitur uigetque caelum1 #ae ,vitat obscuras animae ruinas4 ,hanc quisquis poterit notare lucem1 ,candidos ,phoebi radios negabit4 ,x4#acg ,come hither1 all you that are bound1 ,whose base and earthly minds are drowned ,by lust which doth them tie in cruel chains3 ,here is a seat for men opprest1 ,here is a port of pleasant rest2 ,here may a wretch have refuge from his pains4 ,no gold1 which ,tagus' sands bestow1 ,nor which on ,hermus' banks doth flow1 ,nor precious stones which scorched ,indians get#ach1 ,can clear the sharpness of the mind1 ,but rather make it far more blind1 ,and in the farther depth of darkness set4 ,for this that sets our souls on work ,buried in caves of earth doth lurk4 ,but heaven is guided by another light1 ,which causeth us to shun the dark#aci1 ,and who this light doth truly mark1 ,must needs deny that ,phoebus' beams are bright4 #acg ,for the discussion on the nature of good in this poem and the next piece of prose cf4 supra1 pp4 #ch ff4 #ach ,literally1 ,nor ,indus1 neighbour of the torrid zone1 blending its green and white pebbles4 #aci ,literally1 ,the light which gives guidance and vigour to the sky shuns the darkness of ruined minds4 ,,xi4 ,assentior1 inquam1 cuncta enim firmissimis nexa rationibus constant4 ,tum illa1 ,quanti1 inquit1 aestimabis1 si bonum ipsum quid sit agnoueris8 ,infinito1 inquam1 si quidem mihi pariter deum quoque qui bonum est continget agnoscere4 ,atqui hoc uerissima1 inquit1 ratione patefaciam1 maneant modo quae paulo ante conclusa sunt4 ,manebunt4 ,nonne1 inquit1 monstrauimus ea quae appetuntur pluribus idcirco uera perfectaque bona non esse quoniam a se inuicem discreparent cumque alteri abesset alterum1 plenum absolutumque bonum afferre non posse8 ,tum autem uerum bonum fieri cum in unam ueluti formam atque efficientiam colliguntur1 ut quae sufficientia est1 eadem sit potentia1 reuerentia1 claritas atque iucunditas1 nisi uero unum atque idem omnia sint1 nihil habere quo inter expetenda numerentur8 ,demonstratum1 inquam1 nec dubitari ullo modo potest4 ,quae igitur cum discrepant minime bona sunt1 cum uero unum esse coeperint1 bona fiunt2 nonne haec ut bona sint1 unitatis fieri adeptione contingit8 ,ita1 inquam1 uidetur4 ,sed omne quod bonum est boni participatione bonum esse concedis an minime8 ,ita est4 ,oportet igitur idem esse unum atque bonum simili ratione concedas2 eadem namque substantia est eorum quorum naturaliter non est diuersus effectus4 ,negare1 inquam1 nequeo4 ,nostine igitur1 inquit1 omne quod est tam diu manere atque subsistere quam diu sit unum1 sed interire atque dissolui pariter atque unum destiterit8 ,quonam modo8 ,vt in animalibus1 inquit1 cum in unum coeunt ac permanent anima corpusque1 id animal uocatur2 cum uero haec unitas utriusque separatione dissoluitur1 interire nec iam esse animal liquet4 ,ipsum quoque corpus cum in una forma membrorum coniunctione permanet1 humana uisitur species2 at si distributae segregataeque partes corporis distraxerint unitatem1 desinit esse quod fuerat4 ,eoque modo percurrenti cetera procul dubio patebit subsistere unumquodque1 dum unum est1 cum uero unum esse desinit1 interire4 ,consideranti1 inquam1 mihi plura minime aliud uidetur4 ,estne igitur1 inquit1 quod in quantum naturaliter agat relicta subsistendi appetentia uenire ad interitum corruptionemque desideret8 ,si animalia1 inquam1 considerem quae habent aliquam uolendi nolendique naturam1 nihil inuenio quod nullis extra cogentibus abiciant manendi intentionem et ad interitum sponte festinent4 ,omne namque animal tueri salutem laborat1 mortem uero perniciemque deuitat4 ,sed quid de herbis arboribusque1 quid de inanimatis omnino consentiam rebus prorsus dubito4 ,atqui non est quod de hoc quoque possis ambigere1 cum herbas atque arbores intuearis primum sibi conuenientibus innasci locis1 ubi quantum earum natura queat cito exarescere atque interire non possint4 ,nam aliae quidem campis aliae montibus oriuntur1 alias ferunt paludes1 aliae saxis haerent1 aliarum fecundae sunt steriles harenae1 quas si in alia quispiam loca transferre conetur1 arescant4 ,sed dat cuique natura quod conuenit et ne1 dum manere possunt1 intereant1 elaborat4 ,quid quod omnes uelut in terras ore demerso trahunt alimenta radicibus ac per medullas robur corticemque diffundunt8 ,quid quod mollissimum quidque1 sicuti medulla est1 interiore semper sede reconditur1 extra uero quadam ligni firmitate1 ultimus autem cortex aduersum caeli intemperiem quasi mali patiens defensor opponitur8 ,iam uero quanta est naturae diligentia1 ut cuncta semine multiplicato propagentur6 ,quae omnia non modo ad tempus manendi uerum generatim quoque quasi in perpetuum permanendi ueluti quasdam machinas esse quis nesciat8 ,ea etiam quae inanimata esse creduntur nonne quod suum est quaeque simili ratione desiderant8 ,cur enim flammas quidem sursum leuitas uehit1 terras uero deorsum pondus deprimit1 nisi quod haec singulis loca motionesque conueniunt8 ,porro autem quod cuique consentaneum est1 id unumquodque conseruat1 sicuti ea quae sunt inimica corrumpunt4 ,iam uero quae dura sunt ut lapides1 adhaerent tenacissime partibus suis et ne facile dissoluantur resistunt4 ,quae uero liquentia ut aer atque aqua1 facile quidem diuidentibus cedunt1 sed cito in ea rursus a quibus sunt abscisa relabuntur1 ignis uero omnem refugit sectionem4 ,neque nunc nos de uoluntariis animae cognoscentis motibus1 sed de naturali intentione tractamus1 sicuti est quod acceptas escas sine cogitatione transigimus1 quod in somno spiritum ducimus nescientes2 nam ne in animalibus quidem manendi amor ex animae uoluntatibus1 uerum ex naturae principiis uenit4 ,nam saepe mortem cogentibus causis quam natura reformidat uoluntas amplectitur1 contraque illud quo solo mortalium rerum durat diuturnitas gignendi opus1 quod natura semper appetit1 interdum coercet uoluntas4 ,adeo haec sui caritas non ex animali motione sed ex naturali intentione procedit4 ,dedit enim prouidentia creatis a se rebus hanc uel maximam manendi causam ut quoad possunt naturaliter manere desiderent2 quare nihil est quod ullo modo queas dubitare cuncta quae sunt appetere naturaliter constantiam permanendi1 deuitare perniciem4 ,confiteor1 inquam1 nunc me indubitato cernere quae dudum incerta uidebantur4 ,quod autem1 inquit1 subsistere ac permanere petit1 id unum esse desiderat2 hoc enim sublato ne esse quidem cuiquam permanebit4 ,verum est1 inquam4 ,omnia igitur1 inquit1 unum desiderant4 ,consensi4 ,sed unum id ipsum monstrauimus esse quod bonum4 ,ita quidem4 ,cuncta igitur bonum petunt1 quod quidem ita describas licet3 ipsum bonum esse quod desideretur ab omnibus4 ,nihil1 inquam1 uerius excogitari potest4 ,nam uel ad nihil unum cuncta referuntur et uno ueluti uertice destituta sine rectore fluitabunt1 aut si quid est ad quod uniuersa festinent1 id erit omnium summum bonorum4 ,et illa3 ,nimium1 inquit1 o alumne laetor1 ipsam enim mediae ueritatis notam mente fixisti4 ,sed in hoc patuit tibi quod ignorare te paulo ante dicebas4 ,quid8 inquam4 ,quis esset1 inquit1 rerum omnium finis4 ,is est enim profecto1 quod desideratur ab omnibus1 quod quia bonum esse collegimus1 oportet rerum omnium finem bonum esse fateamur4 ,,xi4 ,i consent1 quoth ,i1 for all is grounded upon most firm reasons4 ,but what account wilt thou make1 quoth she1 to know what goodness itself is8 ,i will esteem it infinitely1 quoth ,i1 because by this means ,i shall come to know ,god also1 who is nothing else but goodness4 ,i will conclude this1 quoth she1 most certainly1 if those things be not denied which ,i have already proved4 ,they shall not1 quoth ,i4 ,have we not proved1 quoth she1 that those things which are desired of many1 are not true and perfect goods1 because they differ one from another and1 being separated1 cannot cause complete and absolute goodness1 which is only found when they are united as it were into one form and causality1 that the same may be sufficiency1 power1 respect1 fame1 and pleasure8 ,and except they be all one and the same thing1 that they have nothing worth the desiring8 ,it hath been proved1 quoth ,i1 neither can it be any way doubted of4 ,those things1 then1 which1 when they differ1 are not good and when they are one1 become good1 are they not made good by obtaining unity8 ,so methink1 quoth ,i4 ,but dost thou grant that all that is good is good by partaking goodness8 ,it is so4 ,thou must grant then likewise that unity and goodness are the same4 ,for those things have the same substance1 which naturally have not diverse effects4 ,i cannot deny it1 quoth ,i4 ,knowest thou then1 quoth she1 that everything that is doth so long remain and subsist as it is one1 and perisheth and is dissolved so soon as it ceaseth to be one8 ,how8 ,as in living creatures1 quoth she1 so long as the body and soul remain united1 the living creature remaineth4 ,but when this unity is dissolved by their separation1 it is manifest that it perisheth1 and is no longer a living creature4 ,the body also itself1 so long as it remaineth in one form by the conjunction of the parts1 appeareth the likeness of a man4 ,but if the members of the body1 being separated and sundered1 have lost their unity1 it is no longer the same4 ,and in like manner it will be manifest to him that will descend to other particulars1 that everything continueth so long as it is one1 and perisheth when it loseth unity4 ,considering more particulars1 ,i find it to be no otherwise4 ,is there anything1 quoth she1 that in the course of nature1 leaving the desire of being1 seeketh to come to destruction and corruption8 ,if1 quoth ,i1 ,i consider living creatures which have any nature to will and nill1 ,i find nothing that without extern compulsion forsake the intention to remain1 and of their own accord hasten to destruction4 ,for every living creature laboureth to preserve his health1 and escheweth death and detriment4 ,but what ,i should think of herbs1 and trees1 and of all things without life1 ,i am altogether doubtful4 ,but there is no cause why thou shouldst doubt of this1 if thou considerest first that herbs and trees grow in places agreeable to their nature1 where1 so much as their constitution permitteth1 they cannot soon wither and perish4 ,for some grow in fields1 other upon hills1 some in fenny1 other in stony places1 and the barren sands are fertile for some1 which if thou wouldst transplant into other places they die4 ,but nature giveth every one that which is fitting1 and striveth to keep them from decaying so long as they can remain4 ,what should ,i tell thee1 if all of them1 thrusting as it were their lips into the ground1 draw nourishment by their roots1 and convey substance and bark by the inward pith8 ,what1 that always the softest1 as the pith1 is placed within1 and is covered without by the strength of the wood1 and last of all the bark is exposed to the weather1 as being best able to bear it off8 ,and how great is the diligence of nature that all things may continue by the multiplication of seed2 all which who knoweth not to be1 as it were1 certain engines1 not only to remain for a time1 but successively in a manner to endure for ever8 ,those things also which are thought to be without all life1 doth not every one in like manner desire that which appertaineth to their own good8 ,for why doth levity lift up flames1 or heaviness weigh down the earth1 but because these places and motions are convenient for them8 ,and that which is agreeable to everything conserveth it1 as that which is opposite causeth corruption4 ,likewise those things which are hard1 as stones1 stick most firmly to their parts1 and make great resistance to any dissolution4 ,and liquid things1 as air and water1 are indeed easily divided1 but do easily also join again4 ,and fire flieth all division4 ,neither do we now treat of the voluntary motions of the understanding soul1 but only of natural operations4 ,of which sort is1 to digest that which we have eaten1 without thinking of it1 to breathe in our sleep not thinking what we do4 ,for even in living creatures the love of life proceedeth not from the will of the soul1 but from the principles of nature4 ,for the will many times embraceth death upon urgent occasions1 which nature abhorreth2 and contrariwise the act of generation1 by which alone the continuance of mortal things is maintained1 is sometimes bridled by the will1 though nature doth always desire it4 ,so true it is that this self-love proceedeth not from any voluntary motion1 but from natural intention4 ,for providence gave to her creatures this as the greatest cause of continuance1 that they naturally desire to continue so long as they may1 wherefore there is no cause why thou shouldst any way doubt that all things which are desire naturally stability of remaining1 and eschew corruption4 ,i confess1 quoth ,i1 that ,i now see undoubtedly that which before seemed very doubtful4 ,now that1 quoth she1 which desireth to continue and remain seeketh to have unity4 ,for if this be taken away1 being itself cannot remain4 ,it is true1 quoth ,i4 ,all things then1 quoth she1 desire unity4 ,i granted it to be so4 ,but we have showed that unity is the same as goodness4 ,you have indeed4 ,all things then desire goodness1 which thou mayest define thus3 ,goodness is that which is desired of all things4 ,there can be nothing imagined more true4 ,for either all things have reference to no one principle and1 being destitute as it were of one head1 shall be in confusion without any ruler3 or if there be anything to which all things hasten1 that must be the chiefest of all goods4 ,i rejoice greatly ,o scholar1 quoth she1 for thou hast fixed in thy mind the very mark of verity4 ,but in this thou hast discovered that which a little before thou saidest thou wert ignorant of4 ,what is that8 quoth ,i4 ,what the end of all things is1 quoth she4 ,for certainly it is that which is desired of all things1 which since we have concluded to be goodness1 we must also confess that goodness is the end of all things4 ,,xi4 ,quisquis profunda mente uestigat uerum ,cupitque nullis ille deuiis falli1 ,in se reuoluat intimi lucem uisus ,longosque in orbem cogat inflectens motus ,animumque doceat quidquid extra molitur #e ,suis retrusum possidere thesauris4 ,dudum quod atra texit erroris nubes ,lucebit ipso perspicacius ,phoebo4 ,non omne namque mente depulit lumen ,obliuiosam corpus inuehens molem4 #aj ,haeret profecto semen introrsum ueri ,quod excitatur uentilante doctrina4 ,nam cur rogati sponte recta censetis1 ,ni mersus alto uiueret fomes corde8 ,quod si ,platonis ,musa personat uerum1 #ae ,quod quisque discit immemor recordatur4 ,,xi4 ,he that would seek the truth with thoughts profound ,and would not stray in ways that are not right1 ,he to himself must turn his inward sight1 ,and guide his motions in a circled round1 ,teaching his mind that ever she design ,herself in her own treasures to possess3 ,so that which late lay hidden in cloudiness ,more bright and clear than ,phoebus' beams shall shine4 ,flesh hath not quenched all the spirit's light1 ,though this oblivion's lump holds her opprest4 ,some seed of truth remaineth in our breast1 ,which skilful learning eas'ly doth excite4 ,for being askt how can we answer true ,unless that grace within our hearts did dwell8 ,if ,plato's heavenly muse the truth us tell1 ,we learning things remember them anew4#adj #adj ,for ,plato's doctrine of ,reminiscence cf4 ,meno #ha-hf1 and ,phaedo #gb-gf4 ,,xii4 ,tum ego3 ,platoni1 inquam1 uehementer assentior1 nam me horum iam secundo commemoras1 primum quod memoriam corporea contagione1 dehinc cum maeroris mole pressus amisi4 ,tum illa3 ,si priora1 inquit1 concessa respicias1 ne illud quidem longius aberit quin recorderis quod te dudum nescire confessus es4 ,quid8 inquam4 ,quibus1 ait illa1 gubernaculis mundus regatur4 ,memini1 inquam1 me inscitiam meam fuisse confessum1 sed quid afferas1 licet iam prospiciam1 planius tamen ex te audire desidero4 ,mundum1 inquit1 hunc deo regi paulo ante minime dubitandum putabas4 ,ne nunc quidem arbitror1 inquam1 nec umquam dubitandum putabo quibusque in hoc rationibus accedam breuiter exponam4 ,mundus hic ex tam diuersis contrariisque partibus in unam formam minime conuenisset1 nisi unus esset qui tam diuersa coniungeret4 ,coniuncta uero naturarum ipsa diuersitas inuicem discors dissociaret atque diuelleret1 nisi unus esset qui quod nexuit contineret4 ,non tam uero certus naturae ordo procederet nec tam dispositos motus locis1 temporibus1 efficientia1 spatiis1 qualitatibus explicarent1 nisi unus esset qui has mutationum uarietates manens ipse disponeret4 ,hoc quidquid est quo condita manent atque agitantur1 usitato cunctis uocabulo deum nomino4 ,tum illa3 ,cum haec1 inquit1 ita sentias1 paruam mihi restare operam puto ut felicitatis compos patriam sospes reuisas4 ,sed quae proposuimus intueamur4 ,nonne in beatitudine sufficientiam numerauimus deumque beatitudinem ipsam esse consensimus8 ,ita quidem4 ,et ad mundum igitur1 inquit1 regendum nullis extrinsecus adminiculis indigebit2 alioquin si quo egeat1 plenam sufficientiam non habebit4 ,id1 inquam1 ita est necessarium4 ,per se igitur solum cuncta disponit4 ,negari1 inquam1 nequit4 ,atqui deus ipsum bonum esse monstratus est4 ,memini1 inquam4 ,per bonum igitur cuncta disponit1 si quidem per se regit omnia quem bonum esse consensimus et hic est ueluti quidam clauus atque gubernaculum quo mundana machina stabilis atque incorrupta seruatur4 ,vehementer assentior1 inquam1 et id te paulo ante dicturam tenui licet suspicione prospexi4 ,credo2 inquit1 iam enim ut arbitror uigilantius ad cernenda uera oculos deducis4 ,sed quod dicam non minus ad contuendum patet4 ,quid8 inquam4 ,cum deus1 inquit1 omnia bonitatis clauo gubernare iure credatur eademque omnia sicuti docui ad bonum naturali intentione festinent1 num dubitari potest quin uoluntaria regantur seque ad disponentis nutum ueluti conuenientia contemperataque rectori sponte conuertant8 ,ita1 inquam1 necesse est2 nec beatum regimen esse uideretur1 si quidem detrectantium iugum foret1 non obtemperantium salus4 ,nihil est igitur quod naturam seruans deo contraire conetur4 ,nihil1 inquam4 ,quod si conetur1 ait1 num tandem proficiet quidquam aduersus eum quem iure beatitudinis potentissimum esse concessimus8 ,prorsus1 inquam1 nihil ualeret4 ,non est igitur aliquid quod summo huic bono uel uelit uel possit obsistere4 ,non1 inquam1 arbitror4 ,est igitur summum1 inquit1 bonum quod regit cuncta fortiter suauiterque disponit4 ,tum ego3 ,quam1 inquam1 me non modo ea quae conclusa est summa rationum1 uerum multo magis haec ipsa quibus uteris uerba delectant1 ut tandem aliquando stultitiam magna lacerantem sui pudeat4 ,accepisti1 inquit1 in fabulis lacessentes caelum ,gigantas2 sed illos quoque1 uti condignum fuit1 benigna fortitudo disposuit4 ,sed uisne rationes ipsas inuicem collidamus8 ,forsitan ex huiusmodi conflictatione pulchra quaedam ueritatis scintilla dissiliat4 ,tuo1 inquam1 arbitratu4 ,deum1 inquit1 esse omnium potentem nemo dubitauerit4 ,qui quidem1 inquam1 mente consistat1 nullus prorsus ambigat4 ,qui uero est1 inquit1 omnium potens1 nihil est quod ille non possit4 ,nihil1 inquam4 ,num igitur deus facere malum potest8 ,minime1 inquam4 ,malum igitur1 inquit1 nihil est1 cum id facere ille non possit1 qui nihil non potest4 ,ludisne1 inquam1 me inextricabilem labyrinthum rationibus texens1 quae nunc quidem qua egrediaris introeas1 nunc uero quo introieris egrediare1 an mirabilem quendam diuinae simplicitatis orbem complicas8 ,etenim paulo ante beatitudine incipiens eam summum bonum esse dicebas quam in summo deo sitam loquebare4 ,ipsum quoque deum summum esse bonum plenamque beatitudinem disserebas2 ex quo neminem beatum fore nisi qui pariter deus esset quasi munusculum dabas4 ,rursus ipsam boni formam dei ac beatitudinis loquebaris esse substantiam ipsumque unum id ipsum esse bonum docebas quod ab omni rerum natura peteretur4 ,deum quoque bonitatis gubernaculis uniuersitatem regere disputabas uolentiaque cuncta parere nec ullam mali esse naturam4 ,atque haec nullis extrinsecus sumptis sed ex altero altero fidem trahente insitis domesticisque probationibus explicabas4 ,tum illa3 ,minime1 inquit1 ludimus remque omnium maximam dei munere quem dudum deprecabamur exegimus4 ,ea est enim diuinae forma substantiae ut neque in externa dilabatur nec in se externum aliquid ipsa suscipiat1 sed1 sicut de ea ,parmenides ait3 ,greek3 ,pantothen eukuklou sphairaes enalinkion onkoi1 rerum orbem mobilem rotat1 dum se immobilem ipsa conseruat4 ,quod si rationes quoque non extra petitas sed intra rei quam tractabamus ambitum collocatas agitauimus1 nihil est quod admirere1 cum ,platone sanciente didiceris cognatos de quibus loquuntur rebus oportere esse sermones4 ,,xii4 ,then ,i said that ,i did very well like of ,plato's doctrine1 for thou dost bring these things to my remembrance now the second time1 first1 because ,i lost their memory by the contagion of my body1 and after when ,i was oppressed with the burden of grief4 ,if1 quoth she1 thou reflectest upon that which heretofore hath been granted1 thou wilt not be far from remembering that which in the beginning thou confessedst thyself to be ignorant of4 ,what8 quoth ,i4 ,by what government1 quoth she1 the world is ruled4 ,i remember1 quoth ,i1 that ,i did confess my ignorance1 but though ,i foresee what thou wilt say1 yet ,i desire to hear it more plainly from thyself4 ,thou thoughtest a little before that it was not to be doubted that this world is governed by ,god4 ,neither do ,i think now1 quoth ,i1 neither will ,i ever think1 that it is to be doubted of1 and ,i will briefly explicate the reasons which move me to think so4 ,this world could never have been compacted of so many divers and contrary parts1 unless there were ,one that doth unite these so different things2 and this disagreeing diversity of natures being united would separate and divide this concord1 unless there were ,one that holdeth together that which ,he united4 ,neither would the course of nature continue so certain1 nor would the different parts hold so well- ordered motions in due places1 times1 causality1 spaces and qualities1 unless there were ,one who1 ,himself remaining quiet1 disposeth and ordereth this variety of motions4 ,this1 whatsoever it be1 by which things created continue and are moved1 ,i call ,god1 a name which all men use4#ada ,since1 quoth she1 thou art of this mind1 ,i think with little labour thou mayest be capable of felicity1 and return to thy country in safety4 ,but let us consider what we proposed4 ,have we not placed sufficiency in happiness1 and granted that ,god is blessedness itself8 ,yes truly4 ,wherefore1 quoth she1 ,he will need no outward helps to govern the world1 otherwise1 if ,he needed anything1 ,he had not full sufficiency4 ,that1 quoth ,i1 must necessarily be so4 ,wherefore ,he disposeth all things by ,himself4 ,no doubt ,he doth1 quoth ,i4 ,but it hath been proved that ,god is goodness itself4 ,i remember it very well1 quoth ,i4 ,then ,he disposeth all things by goodness3 since ,he governeth all things by ,himself1 whom we have granted to be goodness4 ,and this is as it were the helm and rudder by which the frame of the world is kept steadfast and uncorrupted4 ,i most willingly agree1 quoth ,i1 and ,i foresaw a little before1 though only with a slender guess1 that thou wouldst conclude this4 ,i believe thee1 quoth she1 for now ,i suppose thou lookest more watchfully about thee to discern the truth4 ,but that which ,i shall say is no less manifest4 ,what8 quoth ,i4 ,since that ,god is deservedly thought to govern all things with the helm of goodness1 and all these things likewise1 as ,i have showed1 hasten to goodness with their natural contention1 can there be any doubt made but that they are governed willingly1 and that they frame themselves of their own accord to their disposer's beck1 as agreeable and conformable to their ruler8 ,it must needs be so1 quoth ,i1 neither would it seem an happy government1 if it were an imposed yoke1 not a desired health4 ,there is nothing then which1 following nature1 endeavoureth to resist ,god4 ,nothing1 quoth ,i4 ,what if anything doth endeavour1 quoth she1 can anything prevail against ,him1 whom we have granted to be most powerful by reason of ,his blessedness8 ,no doubt1 quoth ,i1 nothing could prevail4 ,wherefore there is nothing which either will or can resist this sovereign goodness4 ,i think not1 quoth ,i4 ,it is then the sovereign goodness which governeth all things strongly1 and disposeth them sweetly4 ,how much1 quoth ,i1 doth not only the reason which thou allegest1 but much more the very words which thou usest1 delight me1 that folly which so much vexed me may at length be ashamed of herself4 ,thou hast heard in the poets' fables1 quoth she1 how the giants provoked heaven1 but this benign fortitude put them also down1 as they deserved4 ,but wilt thou have our arguments contend together8 ,perhaps by this clash there will fly out some beautiful spark of truth4 ,as it pleaseth thee1 quoth ,i4 ,no man can doubt1 quoth she1 but that ,god is almighty4 ,no man1 quoth ,i1 that is well in his wits4 ,but1 quoth she1 there is nothing that ,he who is almighty cannot do4 ,nothing1 quoth ,i4 ,can ,god do evil8 ,no1 quoth ,i1 ,wherefore1 quoth she1 evil is nothing1 since ,he cannot do it who can do anything4 ,dost thou mock me1 quoth ,i1 making with thy reasons an inextricable labyrinth1 because thou dost now go in where thou meanest to go out again1 and after go out1 where thou camest in1 or dost thou frame a wonderful circle of the simplicity of ,god8 ,for a little before taking thy beginning from blessedness1 thou affirmedst that to be the chiefest good which thou saidst was placed in ,god1 and likewise thou provedst1 that ,god ,himself is the chiefest good and full happiness1 out of which thou madest me a present of that inference1 that no man shall be happy unless he be also a ,god4 ,again thou toldest me that the form of goodness is the substance of ,god and of blessedness1 and that unity is the same with goodness1 because it is desired by the nature of all things2 thou didst also dispute that ,god governeth the whole world with the helm of goodness1 and that all things obey willingly1 and that there is no nature of evil1 and thou didst explicate all these things with no foreign or far-fetched proofs1 but with those which were proper and drawn from inward principles1 the one confirming the other4 ,we neither play nor mock1 quoth she1 and we have finished the greatest matter that can be by the assistance of ,god1 whose aid we implored in the beginning4 ,for such is the form of the ,divine substance that it is neither divided into outward things1 nor receiveth any such into itself1 but as ,parmenides saith of it3 ,in body like a sphere well-rounded on all sides1#adb it doth roll about the moving orb of things1 while it keepeth itself unmovable4 ,and if we have used no far-fetched reasons1 but such as were placed within the compass of the matter we handled1 thou hast no cause to marvel1 since thou hast learned in ,plato's school that our speeches must be like and as it were akin to the things we speak of4 #ada ,vide supra1 ,tr4 iv4 7pp4 #ef ff474 #adb ,cf4 ,frag4 #h4 #dc 7,diels1 ,vorsokratiker1 i4 p4 #aeh74 ,,xii4 ,felix qui potuit boni ,fontem uisere lucidum1 ,felix qui potuit grauis ,terrae soluere uincula4 ,quondam funera coniugis #e ,vates ,threicius gemens ,postquam flebilibus modis ,siluas currere mobiles1 ,amnes stare coegerat1 ,iunxitque intrepidum latus #aj ,saeuis cerua leonibus1 ,nec uisum timuit lepus ,iam cantu placidum canem1 ,cum flagrantior intima ,feruor pectoris ureret1 #ae ,nec qui cuncta subegerant ,mulcerent dominum modi1 ,inmites superos querens ,infernas adiit domos4 ,illic blanda sonantibus #bj ,chordis carmina temperans ,quidquid praecipuis deae ,matris fontibus hauserat1 ,quod luctus dabat impotens1 ,quod luctum geminans amor1 #be ,deflet ,taenara commouens ,et dulci ueniam prece ,vmbrarum dominos rogat4 ,stupet tergeminus nouo ,captus carmine ianitor1 #cj ,quae sontes agitant metu ,vltrices scelerum deae ,iam maestae lacrimis madent4 ,non ,ixionium caput ,velox praecipitat rota #ce ,et longa site perditus ,spernit flumina ,tantalus4 ,vultur dum satur est modis1 ,non traxit ,tityi iecur4 ,tandem1 ',vincimur1' arbiter #dj ,vmbrarum miserans ait1 ',donamus comitem uiro ,emptam carmine coniugem4 ,sed lex dona coerceat1 ,ne1 dum ,tartara liquerit1 #de ,fas sit lumina flectere4' ,quis legem det amantibus8 ,maior lex amor est sibi4 ,heu1 noctis prope terminos ,orpheus ,eurydicen suam #ej ,vidit1 perdidit1 occidit4 ,vos haec fabula respicit ,quicumque in superum diem ,mentem ducere quaeritis4 ,nam qui ,tartareum in specus #ee ,victus lumina flexerit1 ,quidquid praecipuum trahit ,perdit1 dum uidet inferos4 ,,xii4 ,happy is he that can behold ,the well-spring whence all good doth rise1 ,happy is he that can unfold ,the bands with which the earth him ties4 ,the ,thracian poet whose sweet song ,performed his wife's sad obsequies1 ,and forced the woods to run along ,when he his mournful tunes did play1 ,whose powerful music was so strong ,that it could make the rivers stay2 ,the fearful hinds not daunted were1 ,but with the lions took their way1 ,nor did the hare behold with fear ,the dog whom these sweet notes appease4 ,when force of grief drew yet more near1 ,and on his heart did burning seize1 ,nor tunes which all in quiet bound ,could any jot their master ease1 ,the gods above too hard he found1 ,and ,pluto's palace visiting4 ,he mixed sweet verses with the sound ,of his loud harp's delightful string1 ,all that he drank with thirsty draught ,from his high mother's chiefest spring1 ,all that his restless grief him taught1 ,and love which gives grief double aid1 ,with this even hell itself was caught1 ,whither he went1 and pardon prayed ,for his dear spouse 7unheard request74 ,the three-head porter was dismayed1 ,ravished with his unwonted guest1 ,the ,furies1 which in tortures keep ,the guilty souls with pains opprest1 ,moved with his song began to weep4 ,ixion's wheel now standing still ,turns not his head with motions steep4 ,though ,tantalus might drink at will1 ,to quench his thirst he would forbear4 ,the vulture full with music shrill ,doth not poor ,tityus' liver tear4 ',we by his verses conquered are1' ,saith the great ,king whom spirits fear4 ',let us not then from him debar ,his wife whom he with songs doth gain4 ,yet lest our gift should stretch too far1 ,we will it with this law restrain1 ,that when from hell he takes his flight1 ,he shall from looking back refrain4' ,who can for lovers laws indite8 ,love hath no law but her own will4 ,orpheus1 seeing on the verge of night ,eurydice1 doth lose and kill ,her and himself with foolish love4 ,but you this feigned tale fulfil1 ,who think unto the day above ,to bring with speed your darksome mind4 ,for if1 your eye conquered1 you move ,backward to ,pluto left behind1 ,all the rich prey which thence you took1 ,you lose while back to hell you look4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,patricii ,,philosophiae ,,consolationis ,,liber ,,tertivs ,,explicit ,,incipit ,,liber ,,iv ,i4 ,haec cum ,philosophia dignitate uultus et oris grauitate seruata leniter suauiterque cecinisset1 tum ego nondum penitus insiti maeroris oblitus intentionem dicere adhuc aliquid parantis abrupi4 ,et3 ,o1 inquam1 ueri praeuia luminis quae usque adhuc tua fudit oratio1 cum sui speculatione diuina tum tuis rationibus inuicta patuerunt1 eaque mihi etsi ob iniuriae dolorem nuper oblita non tamen antehac prorsus ignorata dixisti4 ,sed ea ipsa est uel maxima nostri causa maeroris1 quod1 cum rerum bonus rector exsistat1 uel esse omnino mala possint uel impunita praetereant2 quod solum quanta dignum sit admiratione profecto consideras4 ,at huic aliud maius adiungitur4 ,nam imperante florenteque nequitia uirtus non solum praemiis caret1 uerum etiam sceleratorum pedibus subiecta calcatur et in locum facinorum supplicia luit4 ,quae fieri in regno scientis omnia1 potentis omnia sed bona tantummodo uolentis dei nemo satis potest nec admirari nec conqueri4 ,tum illa3 ,et esset1 inquit1 infiniti stuporis omnibusque horribilius monstris1 si1 uti tu aestimas1 in tanti uelut patrisfamilias dispositissima domo uilia uasa colerentur1 pretiosa sordescerent4 ,sed non ita est4 ,nam si ea quae paulo ante conclusa sunt inconuulsa seruantur1 ipso de cuius nunc regno loquimur auctore cognosces semper quidem potentes esse bonos1 malos uero abiectos semper atque inbecillos nec sine poena umquam esse uitia nec sine praemio uirtutes1 bonis felicia1 malis semper infortunata contingere multaque id genus quae sopitis querelis firma te soliditate corroborent4 ,et quoniam uerae formam beatitudinis me dudum monstrante uidisti1 quo etiam sita sit agnouisti1 decursis omnibus quae praemittere necessarium puto1 uiam tibi quae te domum reuehat ostendam4 ,pennas etiam tuae menti quibus se in altum tollere possit adfigam1 ut perturbatione depulsa sospes in patriam meo ductu1 mea semita1 meis etiam uehiculis reuertaris4 ,,the ,,fourth ,,book ,,of ,,boethius ,i4 ,when ,philosophy had sung these verses with a soft and sweet voice1 observing due dignity and gravity in her countenance and gesture1 ,i1 not having altogether forgotten my inward grief1 interrupted her speech which she was about to continue1 and said3 ,o thou who bringest us to see true light1 those things which hitherto thou hast treated of have manifestly appeared both to be divine when contemplated apart1 and invincible when supported by thy reasons1 and what thou hast uttered1 though the force of grief had made me forget it of late1 yet heretofore ,i was not altogether ignorant of it4 ,but this is the chiefest cause of my sorrow1 that since the governor of all things is so good1 there can either be any evil at all1 or that it pass unpunished4 ,which alone ,i beseech thee consider1 how much admiration it deserveth4 ,but there is another greater than this2 for wickedness bearing rule and sway1 virtue is not only without reward1 but lieth also trodden under the wicked's feet1 and is punished instead of vice4 ,that which things should be done in the kingdom of ,god1 who knoweth all things1 can do all things1 but will do only that which is good1 no man can sufficiently admire nor complain4 ,to which she answered3 ,it were indeed infinitely strange1 and surpassing all monsters1 if1 as thou conceivest1 in the best-ordered house of so great an householder the vilest vessels were made account of and the precious neglected2 but it is not so4 ,for if those things which were a little before concluded be kept unviolated1 thou shalt by ,his help1 of whose kingdom we speak1 know that the good are always powerful1 and the evil always abject and weak1 and that vices are never without punishment1 nor virtue without reward1 and that the good are always prosperous1 and the evil unfortunate1 and many things of that sort1 which will take away all cause of complaint1 and give thee firm and solid strength4 ,and since by my means thou hast already seen the form of true blessedness1 and known where it is placed1 running over all those things which ,i think necessary to rehearse1 ,i will show thee the way which will carry thee home4 ,and ,i will also fasten wings upon thy mind1 with which she may rouse herself1 that1 all perturbation being driven away1 thou mayest return safely into thy country by my direction1 by my path1 and with my wings4 ,i4 ,sunt etenim pennae uolucres mihi ,quae celsa conscendant poli4 ,quas sibi cum uelox mens induit1 ,terras perosa despicit1 ,aeris inmensi superat globum1 #e ,nubesque postergum uidet1 ,quique agili motu calet aetheris1 ,transcendit ignis uerticem1 ,donec in astriferas surgat domos ,phoeboque coniungat uias #aj ,aut comitetur iter gelidi senis ,miles corusci sideris1 ,vel quocumque micans nox pingitur1 ,recurrat astri circulum ,atque ubi iam exhausti fuerit satis1 #ae ,polum relinquat extimum ,dorsaque uelocis premat aetheris ,compos uerendi luminis4 ,hic regum sceptrum dominus tenet ,orbisque habenas temperat #bj ,et uolucrem currum stabilis regit ,rerum coruscus arbiter4 ,huc te si reducem referat uia1 ,quam nunc requiris immemor3 ',haec1' dices1 'memini1 patria est mihi1 #be ,hinc ortus2 hic sistam gradum4 ,quod si terrarum placeat tibi ,noctem relictam uisere1 ,quos miseri toruos populi timent ,cernes tyrannos exules4 #cj ,i4 ,for ,i have swift and nimble wings which will ascend the lofty skies1 ,with which when thy quick mind is clad1 it will the loathd earth despise1 ,and go beyond the airy globe1 and watery clouds behind thee leave1 ,passing the fire which scorching heat doth from the heavens' swift course receive1 ,until it reach the starry house1 and get to tread bright ,phoebus' ways1 ,following the chilly sire's path1#adc companion of his flashing rays1 ,and trace the circle of the stars which in the night to us appear1 ,and having stayed there long enough go on beyond the farthest sphere1 ,sitting upon the highest orb partaker of the glorious light1 ,where the great ,king his sceptre holds1 and the world's reins doth guide aright1 ,and1 firm in his swift chariot1 doth everything in order set4 ,unto this seat when thou art brought1 thy country1 which thou didst forget1 ,thou then wilt challenge to thyself1 saying3 ',this is the glorious land ,where ,i was born1 and in this soil my feet for evermore shall stand4 ,whence if thou pleasest to behold the earthly night which thou hast left1 ,those tyrants which the people fear will seem of their true home bereft4' #adc ,cf4 frigida ,saturni sese quo ,stella receptet1 ,virg4 ,georg4 i4 #ccf4 ,,ii4 ,tum ego3 ,papae1 inquam1 ut magna promittis6 ,nec dubito quin possis efficere2 tu modo quem excitaueris ne moreris4 ,primum igitur1 inquit1 bonis semper adesse potentiam1 malos cunctis uiribus esse desertos agnoscas licebit1 quorum quidem alterum demonstratur ex altero4 ,nam cum bonum malumque contraria sint1 si bonum potens esse constiterit1 liquet inbecillitas mali2 at si fragilitas clarescat mali1 boni firmitas nota est4 ,sed uti nostrae sententiae fides abundantior sit1 alterutro calle procedam nunc hinc nunc inde proposita confirmans4 ,duo sunt quibus omnis humanorum actuum constat effectus1 uoluntas scilicet ac potestas1 quorum si alterutrum desit1 nihil est quod explicari queat4 ,deficiente etenim uoluntate ne aggreditur quidem quisque quod non uult2 at si potestas absit1 uoluntas frustra sit4 ,quo fit ut si quem uideas adipisci uelle quod minime adipiscatur1 huic obtinendi quod uoluerit defuisse ualentiam dubitare non possis4 ,perspicuum est1 inquam1 nec ullo modo negari potest4 ,quem uero effecisse quod uoluerit uideas1 num etiam potuisse dubitabis8 ,minime4 ,quod uero quisque potest1 in eo ualidus1 quod uero non potest1 in hoc imbecillis esse censendus est4 ,fateor1 inquam4 ,meministine igitur1 inquit1 superioribus rationibus esse collectum intentionem omnem uoluntatis humanae quae diuersis studiis agitur ad beatitudinem festinare8 ,memini1 inquam1 illud quoque esse demonstratum4 ,num recordaris beatitudinem ipsum esse bonum eoque modo1 cum beatitudo petitur1 ab omnibus desiderari bonum8 ,minime1 inquam1 recordor1 quoniam id memoriae fixum teneo4 ,omnes igitur homines boni pariter ac mali indiscreta intentione ad bonum peruenire nituntur8 ,ita1 inquam1 consequens est4 ,sed certum est adeptione boni bonos fieri4 ,certum4 ,adipiscuntur igitur boni quod appetunt8 ,sic uidetur4 ,mali uero si adipiscerentur quod appetunt bonum1 mali esse non possent4 ,ita est4 ,cum igitur utrique bonum petant1 sed hi quidem adipiscantur1 illi uero minime1 num dubium est bonos quidem potentes esse1 qui uero mali sunt imbecillos8 ,quisquis1 inquam1 dubitat1 nec rerum naturam nec consequentiam potest considerare rationum4 ,rursus1 inquit1 si duo sint quibus idem secundum naturam propositum sit eorumque unus naturali officio id ipsum agat atque perficiat1 alter uero naturale illud officium minime administrare queat1 alio uero modo quam naturae conuenit non quidem impleat propositum suum sed imitetur implentem1 quemnam horum ualentiorem esse decernis8 ,etsi coniecto1 inquam1 quid uelis1 planius tamen audire desidero4 ,ambulandi1 inquit1 motum secundum naturam esse hominibus num negabis8 ,minime1 inquam4 ,eiusque rei pedum officium esse naturale num dubitas8 ,ne hoc quidem1 inquam4 ,si quis igitur pedibus incedere ualens ambulet aliusque cui hoc naturale pedum desit officium1 manibus nitens ambulare conetur1 quis horum iure ualentior existimari potest8 ,contexe1 inquam1 cetera2 nam quin naturalis officii potens eo qui idem nequeat ualentior sit1 nullus ambigat4 ,sed summum bonum1 quod aeque malis bonisque propositum1 boni quidem naturali officio uirtutum petunt1 mali uero uariam per cupiditatem1 quod adipiscendi boni naturale officium non est1 idem ipsum conantur adipisci4 ,an tu aliter existimas8 ,minime1 inquam1 nam etiam quod est consequens patet4 ,ex his enim quae concesserim1 bonos quidem potentes1 malos uero esse necesse est imbecillos4 ,recte1 inquit1 praecurris idque1 uti medici sperare solent1 indicium est erectae iam resistentisque naturae4 ,sed quoniam te ad intellegendum promptissimum esse conspicio1 crebras coaceruabo rationes4 ,vide enim quanta uitiosorum hominum pateat infirmitas qui ne ad hoc quidem peruenire queunt ad quod eos naturalis ducit ac paene compellit intentio4 ,et quid si hoc tam magno ac paene inuicto praeeuntis naturae desererentur auxilio8 ,considera uero quanta sceleratos homines habeat impotentia4 ,neque enim leuia aut ludicra praemia petunt1 quae consequi atque obtinere non possunt1 sed circa ipsam rerum summam uerticemque deficiunt nec in eo miseris contingit effectus quod solum dies noctesque moliuntur2 in qua re bonorum uires eminent4 ,sicut enim eum qui pedibus incedens ad eum locum usque peruenire potuisset1 quo nihil ulterius peruium iaceret incessui1 ambulandi potentissimum esse censeres1 ita eum qui expetendorum finem quo nihil ultra est apprehendit1 potentissimum necesse est iudices4 ,ex quo fit quod huic obiacet1 ut idem scelesti1 idem uiribus omnibus uideantur esse deserti4 ,cur enim relicta uirtute uitia sectantur8 ,inscitiane bonorum8 ,sed quid eneruatius ignorantiae caecitate8 ,an sectanda nouerunt8 ,sed transuersos eos libido praecipitat4 ,sic quoque intemperantia fragiles qui obluctari uitio nequeunt4 ,an scientes uolentesque bonum deserunt1 ad uitia deflectunt8 ,sed hoc modo non solum potentes esse sed omnino esse desinunt4 ,nam qui communem omnium quae sunt finem relinquunt1 pariter quoque esse desistunt4 ,quod quidem cuipiam mirum forte uideatur1 ut malos1 qui plures hominum sunt1 eosdem non esse dicamus2 sed ita sese res habet4 ,nam qui mali sunt eos malos esse non abnuo2 sed eosdem esse pure atque simpliciter nego4 ,nam uti cadauer hominem mortuum dixeris1 simpliciter uero hominem appellare non possis1 ita uitiosos malos quidem esse concesserim1 sed esse absolute nequeam confiteri4 ,est enim quod ordinem retinet seruatque naturam2 quod uero ab hac deficit1 esse etiam quod in sua natura situm est derelinquit4 ',sed possunt1' inquies1 'mali4' ,ne ego quidem negauerim1 sed haec eorum potentia non a uiribus sed ab imbecillitate descendit4 ,possunt enim mala quae minime ualerent1 si in bonorum efficientia manere potuissent4 ,quae possibilitas eos euidentius nihil posse demonstrat4 ,nam si1 uti paulo ante collegimus1 malum nihil est1 cum mala tantummodo possint1 nihil posse improbos liquet4 ,perspicuum est4 ,atque ut intellegas quaenam sit huius potentiae uis1 summo bono nihil potentius esse paulo ante definiuimus4 ,ita est1 inquam4 ,sed idem1 inquit1 facere malum nequit4 ,minime4 ,est igitur1 inquit1 aliquis qui omnia posse homines putet8 ,nisi quis insaniat1 nemo4 ,atqui idem possunt mala4 ,vtinam quidem1 inquam1 non possent4 ,cum igitur bonorum tantummodo potens possit omnia1 non uero queant omnia potentes etiam malorum1 eosdem qui mala possunt minus posse manifestum est4 ,huc accedit quod omnem potentiam inter expetenda numerandam omniaque expetenda referri ad bonum uelut ad quoddam naturae suae cacumen ostendimus4 ,sed patrandi sceleris possibilitas referri ad bonum non potest2 expetenda igitur non est4 ,atqui omnis potentia expetenda est2 liquet igitur malorum possibilitatem non esse potentiam4 ,ex quibus omnibus bonorum quidem potentia1 malorum uero minime dubitabilis apparet infirmitas ueramque illam ,platonis esse sententiam liquet solos quod desiderent facere posse sapientes1 improbos uero exercere quidem quod libeat1 quod uero desiderent explere non posse4 ,faciunt enim quaelibet1 dum per ea quibus delectantur id bonum quod desiderant se adepturos putant2 sed minime adipiscuntur1 quoniam ad beatitudinem probra non ueniunt4 ,,ii4#add ,oh6 quoth ,i4 ,how great things dost thou promise6 ,and ,i doubt not but thou canst perform them1 wherefore stay me not now that thou hast stirred up my desires4 ,first then1 quoth she1 that good men are always powerful1 and evil men of no strength1 thou mayest easily know1 the one is proved by the other4 ,for since that good and evil are contraries1 if it be convinced that goodness is potent1 the weakness of evil will be also manifest2 and contrariwise if we discern the frailty of evil1 we must needs acknowledge the firmness of goodness4 ,but that our opinions may be more certainly embraced1 ,i will take both ways1 confirming my propositions1 sometime from one part1 sometime from another4 ,there be two things by which all human actions are effected1 will and power1 of which if either be wanting1 there can nothing be performed4 ,for if there want will1 no man taketh anything in hand against his will1 and if there be not power1 the will is in vain4 ,so that1 if thou seest any willing to obtain that which he doth not obtain1 thou canst not doubt but that he wanted power to obtain what he would4 ,it is manifest1 quoth ,i1 and can by no means be denied4 ,and wilt thou doubt that he could1 whom thou seest bring to pass what he desired8 ,no4 ,but every man is mighty in that which he can do1 and weak in that which he cannot do4 ,i confess it1 quoth ,i4 ,dost thou remember then1 quoth she1 that it was inferred by our former discourses that all the intentions of man's will doth hasten to happiness1 though their courses be divers8 ,i remember1 quoth ,i1 that that also was proved4 ,dost thou also call to mind that blessedness is goodness itself1 and consequently when blessedness is sought after1 goodness must of course be desired8 ,i call it not to mind1 for ,i have it already fixed in my memory4 ,wherefore all men both good and bad without difference of intentions endeavour to obtain goodness4 ,it followeth1 quoth ,i4 ,but it is certain that men are made good by the obtaining of goodness4 ,it is so4 ,wherefore good men obtain what they desire4 ,so it seemeth4 ,and if evil men did obtain the goodness they desire1 they could not be evil4 ,it is true4 ,wherefore since they both desire goodness1 but the one obtaineth it and the other not1 there is no doubt but that good men are powerful1 and the evil weak4 ,whosoever doubteth of this1 quoth ,i1 he neither considereth the nature of things1 nor the consequence of thy reasons4 ,again1 quoth she1 if there be two to whom the same thing is proposed according to nature1 and the one of them bringeth it perfectly to pass with his natural function1 but the other cannot exercise that natural function but after another manner than is agreeable to nature1 and doth not perform that which he had proposed1 but imitateth the other who performeth it3 which of these two wilt thou judge to be more powerful8 ,though ,i conjecture1 quoth ,i1 at thy meaning1 yet ,i desire to hear it more plainly4 ,wilt thou deny1 quoth she1 that the motion of walking is agreeable to the nature of men8 ,no1 quoth ,i4 ,and makest thou any doubt that the function of it doth naturally belong to the feet8 ,there is no doubt of this neither1 quoth ,i4 ,wherefore if one that can go upon his feet doth walk1 and another who hath not this natural function of his feet endeavoureth to walk by creeping upon his hands1 which of these two is deservedly to be esteemed the stronger8 ,infer the rest1 quoth ,i1 for no man doubteth but that he which can use that natural function is stronger than he which cannot4 ,but1 quoth she1 the good seek to obtain the chiefest good1 which is equally proposed to bad and good1 by the natural function of virtues1 but the evil endeavour to obtain the same by divers concupiscences1 which are not the natural function of obtaining goodness4 ,thinkest thou otherwise8 ,no1 quoth ,i1 for it is manifest what followeth4 ,for by the force of that which ,i have already granted1 it is necessary that good men are powerful and evil men weak4 ,thou runnest before rightly1 quoth she1 and it is 7as physicians are wont to hope7 a token of an erected and resisting nature4 ,wherefore1 since ,i see thee most apt and willing to comprehend1 ,i will therefore heap up many reasons together4 ,for consider the great weakness of vicious men1 who cannot come so far as their natural intention leadeth and almost compelleth them4 ,and what if they were destitute of this so great and almost invincible help of the direction of nature8 ,ponder likewise the immense impotency of wicked men4 ,for they are no light or trifling rewards#ade which they desire1 and cannot obtain3 but they fail in the very sum and top of things3 neither can the poor wretches compass that which they only labour for nights and days3 in which thing the forces of the good eminently appear4 ,for as thou wouldst judge him to be most able to walk who going on foot could come as far as there were any place to go in3 so must thou of force judge him most powerful who obtaineth the end of all that can be desired1 beyond which there is nothing4 ,hence that which is opposite also followeth1 that the same men are wicked and destitute of all forces4 ,for why do they follow vices1 forsaking virtues8 ,by ignorance of that which is good8 ,but what is more devoid of strength than blind ignorance8 ,or do they know what they should embrace1 but passion driveth them headlong the contrary way8 ,so also intemperance makes them frail1 since they cannot strive against vice4 ,or do they wittingly and willingly forsake goodness1 and decline to vices8 ,but in this sort they leave not only to be powerful1 but even to be at all4 ,for they which leave the common end of all things which are1 leave also being4 ,which may perhaps seem strange to some1 that we should say that evil men are not at all1 who are the greatest part of men3 but yet it is so4 ,for ,i deny not that evil men are evil1 but withal ,i say that purely and simply they are not4 ,for as thou mayest call a carcase a dead man1 but not simply a man1 so ,i confess that the vicious are evil1 but ,i cannot grant that they are absolutely4 ,for that is which retaineth order1 and keepeth nature1 but that which faileth from this leaveth also to be that which is in his own nature4 ,but thou wilt say that evil men can do many things1 neither will ,i deny it1 but this their power proceedeth not from forces but from weakness4 ,for they can do evil1 which they could not do if they could have remained in the performance of that which is good4 ,which possibility declareth more evidently that they can do nothing4 ,for if1 as we concluded a little before1 evil is nothing1 since they can only do evil1 it is manifest that the wicked can do nothing4 ,it is most manifest4 ,and that thou mayest understand what the force of this power is2 we determined a little before that there is nothing more powerful than the ,sovereign ,goodness4 ,it is true1 quoth ,i4 ,but ,he cannot do evil4 ,no4 ,is there any then1 quoth she1 that think that men can do all things8 ,no man1 except he be mad1 thinketh so4 ,but yet men can do evil4 ,i would to ,god they could not1 quoth ,i4 ,since therefore he that can only do good1 can do all things1 and they who can do evil1 cannot do all things1 it is manifest that they which can do evil are less potent4 ,moreover1 we have proved that all power is to be accounted among those things which are to be wished for1 and that all such things have reference to goodness1 as to the very height of their nature4 ,but the possibility of committing wickedness cannot have reference to goodness4 ,wherefore it is not to be wished for4 ,yet all power is to be wished for2 and consequently it is manifest1 possibility of evil is no power4 ,by all which the power of the good and the undoubted infirmity of evil appeareth4 ,and it is manifest that the sentence of ,plato is true3 that only wise men can do that which they desire1 and that the wicked men practise indeed what they list1 but cannot perform what they would4 ,for they do what they list1 thinking to obtain the good which they desire by those things which cause them delight2 but they obtain it not1 because shameful action cannot arrive to happiness4#adf #add ,the whole of this and of the following chapter is a paraphrase of ,plato's ,gorgias4 #ade ,cf4 ,virgil1 ,aen4 xii4 #gfd4 #adf ,cf4 ,plato1 ,gorgias1 #dfh1 #dfi2 ,alcibiades ,i4 #acd c4 ,,ii4 ,quos uides sedere celsos solii culmine reges ,purpura claros nitente saeptos tristibus armis ,ore toruo comminantes rabie cordis anhelos1 ,detrahat si quis superbis uani tegmina cultus1 ,iam uidebit intus artas dominos ferre catenas4 #e ,hinc enim libido uersat auidis corda uenenis1 ,hinc flagellat ira mentem fluctus turbida tollens ,maeror aut captos fatigat aut spes lubrica torquet ,ergo cum caput tot unum cernas ferre tyrannos1 ,non facit quod optat ipse dominis pressus iniquis4 #aj ,,ii4 ,the kings whom we behold ,in highest glory placed1 ,and with rich purple graced1 ,compassed with soldiers bold2 ,whose countenance shows fierce threats1 ,who with rash fury chide1 ,if any strip the pride ,from their vainglorious feats2 ,he'll see them close oppressed ,within by galling chains ,for filthy lust there reigns ,and poisoneth their breast1 ,wrath often them perplexeth ,raising their minds like waves1 ,sorrow their power enslaves ,and sliding hope them vexeth4 ,so many tyrants still ,dwelling in one poor heart1 ,except they first depart ,she cannot have her will4 ,,iii4 ,videsne igitur quanto in caeno probra uoluantur1 qua probitas luce resplendeat8 ,in quo perspicuum est numquam bonis praemia numquam sua sceleribus deesse supplicia4 ,rerum etenim quae geruntur illud propter quod unaquaeque res geritur1 eiusdem rei praemium esse non iniuria uideri potest1 uti currendi in stadio propter quam curritur iacet praemium corona4 ,sed beatitudinem esse idem ipsum bonum propter quod omnia geruntur ostendimus4 ,est igitur humanis actibus ipsum bonum ueluti praemium commune propositum4 ,atqui hoc a bonis non potest separari neque enim bonus ultra iure uocabitur qui careat bono2 quare probos mores sua praemia non relinquunt4 ,quantumlibet igitur saeuiant mali1 sapienti tamen corona non decidet1 non arescet4 ,neque enim probis animis proprium decus aliena decerpit improbitas4 ,quod si extrinsecus accepto laetaretur1 poterat hoc uel alius quispiam uel ipse etiam qui contulisset auferre2 sed quoniam id sua cuique probitas confert1 tum suo praemio carebit1 cum probus esse desierit4 ,postremo cum omne praemium idcirco appetatur quoniam bonum esse creditur1 quis boni compotem praemii iudicet expertem8 ,at cuius praemii8 ,omnium pulcherrimi maximique4 ,memento etenim corollarii illius quod paulo ante praecipuum dedi ac sic collige3 cum ipsum bonum beatitudo sit1 bonos omnes eo ipso quod boni sint fieri beatos liquet4 ,sed qui beati sint deos esse conuenit4 ,est igitur praemium bonorum quod nullus4 deterat dies1 nullius minuat potestas1 nullius fuscet improbitas1 deos fieri4 ,quae cum ita sint1 de malorum quoque inseparabili poena dubitare sapiens nequeat4 ,nam cum bonum malumque item poenae atque praemium aduersa fronte dissideant1 quae in boni praemio uidemus accedere eadem necesse est in mali poena contraria parte respondeant4 ,sicut igitur probis probitas ipsa fit praemium1 ita improbis nequitia ipsa supplicium est4 ,iam uero quisquis afficitur poena1 malo se affectum esse non dubitat4 ,si igitur sese ipsi aestimare uelint1 possuntne sibi supplicii expertes uideri quos omnium malorum extrema nequitia non affecit modo uerum etiam uehementer infecit8 ,vide autem ex aduersa parte bonorum1 quae improbos poena comitetur4 ,omne namque quod sit unum esse ipsumque unum bonum esse paulo ante didicisti1 cui consequens est ut omne quod sit id etiam bonum esse uideatur4 ,hoc igitur modo quidquid a bono deficit esse desistit2 quo fit ut mali desinant esse quod fuerant1 sed fuisse homines adhuc ipsa humani corporis reliqua species ostentat4 ,quare uersi in malitiam humanam quoque amisere naturam4 ,sed cum ultra homines quemque prouehere sola probitas possit1 necesse est ut quos ab humana condicione deiecit1 infra hominis meritum detrudat improbitas4 ,euenit igitur1 ut quem transformatum uitiis uideas hominem aestimare non possis4 ,auaritia feruet alienarum opum uiolentus ereptor8 ,lupi similem dixeris4 ,ferox atque inquies linguam litigiis exercet8 ,cani comparabis4 ,insidiator occultus subripuisse fraudibus gaudet8 ,vulpeculis exaequetur4 ,irae intemperans fremit8 ,leonis animum gestare credatur4 ,pauidus ac fugax non metuenda formidat8 ,ceruis similis habeatur4 ,segnis ac stupidus torpit8 ,asinum uiuit4 ,leuis atque inconstans studia permutat8 ,nihil auibus differt4 ,foedis inmundisque libidinibus immergitur8 ,sordidae suis uoluptate detinetur4 ,ita fit ut qui probitate deserta homo esse desierit1 cum in diuinam condicionem transire non possit1 uertatur in beluam4 ,,iii4 ,seest thou then in what mire wickedness wallows1 and how clearly honesty shineth8 ,by which it is manifest that the good are never without rewards1 nor the evil without punishments4 ,for in all things that are done that for which anything is done may deservedly seem the reward of that action1 as to him that runneth a race1 the crown for which he runneth is proposed as a reward4 ,but we have showed that blessedness is the selfsame goodness for which all things are done4 ,wherefore this goodness is proposed as a common reward for all human actions1 and this cannot be separated from those who are good4 ,for he shall not rightly be any longer called good1 who wanteth goodness2 wherefore virtuous manners are not left without their due rewards4 ,and how much so ever the evil do rage1 yet the wise man's crown will not fade nor wither4 ,for others' wickedness depriveth not virtuous minds of their proper glory4 ,but if he should rejoice at anything which he hath from others1 either he who gave it1 or any other might take it away4 ,but because every man's virtue is the cause of it1 then only he shall want his reward when he leaveth to be virtuous4 ,lastly1 since every reward is therefore desired because it is thought to be good1 who can judge him to be devoid of reward1 which hath goodness for his possession8 ,but what reward hath he8 ,the most beautiful and the greatest that can be4 ,for remember that corollarium #adg which ,i presented thee with a little before1 as with a rare and precious jewel1 and infer thus3 ,since that goodness itself is happiness1 it is manifest that all good men even by being good are made happy4 ,but we agreed that happy men are gods4 ,wherefore the reward of good men1 which no time can waste1 no man's power diminish1 no man's wickedness obscure1 is to become gods4 ,which things being so1 no wise man can any way doubt of the inseparable punishment of the evil4 ,for since goodness and evil1 punishment and reward1 are opposite the one to the other1 those things which we see fall out in the reward of goodness must needs be answerable in a contrary manner in the punishment of evil4 ,wherefore as to honest men honesty itself is a reward1 so to the wicked their very wickedness is a punishment4 ,and he that is punished doubteth not but that he is afflicted with the evil4 ,wherefore if they would truly consider their own estate1 can they think themselves free from punishment1 whom wickedness1 the worst of all evils1 doth not only touch but strongly infect8 ,but weigh the punishment which accompanieth the wicked1 by comparing it to the reward of the virtuous4 ,for thou learnedst not long before that whatsoever is at all is one1 and that unity is goodness1 by which it followeth that whatsoever is must also be good4 ,and in this manner1 whatsoever falleth from goodness ceaseth to be1 by which it followeth that evil men leave to be that which they were1 but the shape of men1 which they still retain1 showeth them to have been men3 wherefore by embracing wickedness they have lost the nature of men4 ,but since virtue alone can exalt us above men1 wickedness must needs cast those under the desert of men1 which it hath bereaved of that condition4 ,wherefore thou canst not account him a man whom thou seest transformed by vices4 ,is the violent extorter of other men's goods carried away with his covetous desire8 ,thou mayest liken him to a wolf4 ,is the angry and unquiet man always contending and brawling8 ,thou mayest compare him to a dog4 ,doth the treacherous fellow rejoice that he hath deceived others with his hidden frauds8 ,let him be accounted no better than a fox4 ,doth the outrageous fret and fume8 ,let him be thought to have a lion's mind4 ,is the fearful and timorous afraid without cause8 ,let him be esteemed like to hares and deer4 ,is the slow and stupid always idle8 ,he liveth an ass's life4 ,doth the light and unconstant change his courses8 ,he is nothing different from the birds4 ,is he drowned in filthy and unclean lusts8 ,he is entangled in the pleasure of a stinking sow4 ,so that he who1 leaving virtue1 ceaseth to be a man1 since he cannot be partaker of the divine condition1 is turned into a beast4 #adg ,vide supra1 p4 #bgj4 ,,iii4 ,vela ,neritii ducis ,et uagas pelago rates ,eurus appulit insulae1 ,pulchra qua residens dea ,solis edita semine #e ,miscet hospitibus nouis ,tacta carmine pocula4 ,quos ut in uarios modos ,vertit herbipotens manus1 ,hunc apri facies tegit1 #aj ,ille ,marmaricus leo ,dente crescit et unguibus4 ,hic lupis nuper additus1 ,flere dum parat1 ululat4 ,ille tigris ut ,indica #ae ,tecta mitis obambulat4 ,sed licet uariis malis ,numen ,arcadis alitis ,obsitum miserans ducem ,peste soluerit hospitis1 #bj ,iam tamen mala remiges ,ore pocula traxerant1 ,iam sues ,cerealia ,glande pabula uerterant ,et nihil manet integrum #be ,voce corpore perditis4 ,sola mens stabilis super ,monstra quae patitur gemit4 ,o leuem nimium manum ,nec potentia gramina1 #cj ,membra quae ualeant licet1 ,corda uertere non ualent6 ,intus est hominum uigor ,arce conditus abdita4 ,haec uenena potentius #ce ,detrahunt hominem sibi ,dira quae penitus meant ,nec nocentia corpori ,mentis uulnere saeuiunt4 ,,iii4 ,the sails which wise ,ulysses bore1 ,and ships which in the seas long time did stray ,the eastern wind drave to that shore ,where the fair ,goddess ,lady ,circe lay1 ,daughter by birth to ,phoebus bright1 ,who with enchanted cups and charms did stay ,her guests1 deceived with their delight ,and into sundry figures them did change1 ,being most skilful in the might ,and secret force of herbs and simples strange2 ,some like to savage boars1 and some ,like lions fierce1 which daily use to range ,through ,libya1#adh in tooth and claw become4 ,others are changed to the shape and guise ,of ravenous wolves1 and waxing dumb ,use howling in the stead of manly cries4 ,others like to the tiger rove#adi ,which in the scorched ,indian desert lies4 ,and though the winged son of ,jove#aej ,from these bewitchd cups' delightful taste ,to keep the famous captain strove1 ,yet them the greedy mariners embraced ,with much desire1 till turned to swine ,instead of bread they fed on oaken mast4 ,ruined in voice and form1 no sign ,remains to them of any human grace2 ,only their minds unchanged repine ,to see their bodies in such ugly case4 ,o feeble hand and idle art ,which1 though it could the outward limbs deface1 ,yet had no force to change the heart4 ,for all the force of men given by ,god's arm ,lies hidden in their inmost part4 ,the poisons therefore which within them swarm ,more deeply pierce1 and with more might1 ,for to the body though they do no harm1 ,yet on the soul they work their spite4 #adh ,literally ,marmaric1 i4e4 properly1 the region between ,egypt and the great ,syrtis2 generally1 ,african1 cf4 ,lucan iii4 #bic4 #adi ,literally1 rove tame round the house4 #aej i4e4 ,mercury who was born in ,arcadia2 cf4 ,virg4 ,aen4 viii4 #abi-ach4 ,,iv4 ,tum ego3 ,fateor1 inquam1 nec iniuria dici uideo uitiosos1 tametsi humani corporis speciem seruent1 in beluas tamen animorum qualitate mutari2 sed quorum atrox scelerataque mens bonorum pernicie saeuit1 id ipsum eis licere noluissem4 ,nec licet1 inquit1 uti conuenienti monstrabitur loco4 ,sed tamen si id ipsum quod eis licere creditur auferatur1 magna ex parte sceleratorum hominum poena releuetur4 ,etenim quod incredibile cuiquam forte uideatur1 infeliciores esse necesse est malos1 cum cupita perfecerint1 quam si ea quae cupiunt implere non possint4 ,nam si miserum est uoluisse praua1 potuisse miserius est1 sine quo uoluntatis miserae langueret effectus4 ,itaque cum sua singulis miseria sit1 triplici infortunio necesse est urgeantur quos uideas scelus uelle1 posse1 perficere4 ,accedo1 inquam1 sed uti hoc infortunio cito careant patrandi sceleris possibilitate deserti uehementer exopto4 ,carebunt1 inquit1 ocius quam uel tu forsitan uelis uel illi sese aestiment esse carituros4 ,neque enim est aliquid in tam breuibus uitae metis ita serum quod exspectare longum immortalis praesertim animus putet3 quorum magna spes et excelsa facinorum machina repentino atque insperato saepe fine destruitur1 quod quidem illis miseriae modum statuit4 ,nam si nequitia miseros facit1 miserior sit necesse est diuturnior nequam2 quos infelicissimos esse iudicarem1 si non eorum malitiam saltem mors extrema finiret4 ,etenim si de prauitatis infortunio uera conclusimus1 infinitam liquet esse miseriam quam esse constat aeternam4 ,tum ego3 ,mira quidem1 inquam1 et concessu difficilis inlatio1 sed his eam quae prius concessa sunt nimium conuenire cognosco4 ,recte1 inquit1 aestimas4 ,sed qui conclusioni accedere durum putat1 aequum est uel falsum aliquid praecessisse demonstret uel collocationem propositionum non esse efficacem necessariae conclusionis ostendat2 alioquin concessis praecedentibus nihil prorsus est quod de inlatione causetur4 ,nam hoc quoque quod dicam non minus mirum uideatur1 sed ex his quae sumpta sunt aeque est necessarium4 ,quidnam8 inquam4 ,feliciores1 inquit1 esse improbos supplicia luentes quam si eos nulla iustitiae poena coerceat4 ,neque id nunc molior quod cuiuis ueniat in mentem1 corrigi ultione prauos mores et ad rectum supplicii terrore deduci1 ceteris quoque exemplum esse culpanda fugiendi1 sed alio quodam modo infeliciores esse improbos arbitror impunitos1 tametsi nulla ratio correctionis1 nullus respectus habeatur exempli4 ,et quis erit1 inquam1 praeter hos alius modus8 ,et illa3 ,bonos1 inquit1 esse felices1 malos uero miseros nonne concessimus8 ,ita est1 inquam4 ,si igitur1 inquit1 miseriae cuiuspiam bonum aliquid addatur1 nonne felicior est eo cuius pura ac solitaria sine cuiusquam boni admixtione miseria est8 ,sic1 inquam1 uidetur4 ,quid si eidem misero qui cunctis careat bonis1 praeter ea quibus miser est malum aliud fuerit adnexum1 nonne multo infelicior eo censendus est cuius infortunium boni participatione releuatur8 ,quidni8 inquam4 ,sed puniri improbos iustum1 impunitos uero elabi iniquum esse manifestum est4 ,quis id neget8 ,sed ne illud quidem1 ait1 quisquam negabit bonum esse omne quod iustum est contraque quod iniustum est malum4 ,liquere1 respondi4#aea ,habent igitur improbi1 cum puniuntur1 quidem boni aliquid adnexum poenam ipsam scilicet quae ratione iustitiae bona est1 idemque cum supplicio carent1 inest eis aliquid ulterius mali ipsa impunitas quam iniquitatis merito malum esse confessus es4 ,negare non possum4 ,multo igitur infeliciores improbi sunt iniusta impunitate donati quam iusta ultione puniti4 ,tum ego3 ,ista quidem consequentia sunt eis quae paulo ante conclusa sunt4 ,sed quaeso1 inquam1 te1 nullane animarum supplicia post defunctum morte corpus relinquis8 ,et magna quidem1 inquit1 quorum alia poenali acerbitate1 alia uero purgatoria clementia exerceri puto4 ,sed nunc de his disserere consilium non est4 ,id uero hactenus egimus1 ut quae indignissima tibi uidebatur malorum potestas eam nullam esse cognosceres quosque impunitos querebare1 uideres numquam improbitatis suae carere suppliciis1 licentiam quam cito finiri precabaris nec longam esse disceres infelicioremque fore1 si diuturnior1 infelicissimam uero1 si esset aeterna2 post haec miseriores esse improbos iniusta impunitate dimissos quam iusta ultione punitos4 ,cui sententiae consequens est ut tum demum grauioribus suppliciis urgeantur1 cum impuniti esse creduntur4 ,tum ego3 ,cum tuas1 inquam1 rationes considero1 nihil dici uerius puto4 ,at si ad hominum iudicia reuertar1 quis ille est cui haec non credenda modo sed saltem audienda uideantur8 ,ita est1 inquit illa4 ,nequeunt enim oculos tenebris assuetos ad lucem perspicuae ueritatis attollere1 similesque auibus sunt quarum intuitum nox inluminat dies caecat4 ,dum enim non rerum ordinem1 sed suos intuentur affectus1 uel licentiam uel impunitatem scelerum putant esse felicem4 ,vide autem quid aeterna lex sanciat4 ,melioribus animum conformaueris1 nihil opus est iudice praemium deferente tu te ipse excellentioribus addidisti4 ,studium ad peiora deflexeris1 extra ne quaesieris ultorem4 ,tu te ipse in deteriora trusisti1 ueluti si uicibus sordidam humum caelumque respicias1 cunctis extra cessantibus ipsa cernendi ratione nunc caeno nunc sideribus interesse uidearis4 ,at uulgus ista non respicit4 ,quid igitur8 ,hisne accedamus quos beluis similes esse monstrauimus8 ,quid si quis amisso penitus uisu ipsum etiam se habuisse obliuisceretur intuitum nihilque sibi ad humanam perfectionem deesse arbitraretur1 num uidentes eadem caecos putaremus8 ,nam ne illud quidem adquiescent quod aeque ualidis rationum nititur firmamentis3 infeliciores eos esse qui faciant quam qui patiantur iniuriam4 ,vellem1 inquam1 has ipsas audire rationes4 ,omnem1 inquit1 improbum num supplicio dignum negas8 ,minime4 ,infelices uero esse qui sint improbi multipliciter liquet4 ,ita1 inquam4 ,qui igitur supplicio digni sunt miseros esse non dubitas8 ,conuenit1 inquam4 ,si igitur cognitor1 ait1 resideres1 cui supplicium inferendum putares1 eine qui fecisset an qui pertulisset iniuriam8 ,nec ambigo1 inquam1 quin perpesso satisfacerem dolore facientis4 ,miserior igitur tibi iniuriae inlator quam acceptor esse uideretur4 ,consequitur1 inquam4 ,hinc igitur aliis de causis ea radice nitentibus1 quod turpitudo suapte natura miseros faciat1 apparet inlatam cuilibet iniuriam non accipientis sed inferentis esse miseriam4 ,atqui nunc1 ait1 contra faciunt oratores4 ,pro his enim qui graue quid acerbumque perpessi sunt miserationem iudicum excitare conantur1 cum magis admittentibus iustior miseratio debeatur2 quos non ab iratis sed a propitiis potius miserantibusque accusatoribus ad iudicium ueluti aegros ad medicum duci oportebat1 ut culpae morbos supplicio resecarent4 ,quo pacto defensorum opera uel tota frigeret1 uel si prodesse hominibus mallet1 in accusationis habitum uerteretur1 ,ipsi quoque improbi1 si eis aliqua rimula uirtutem relictam fas esset aspicere uitiorumque sordes poenarum cruciatibus se deposituros uiderent compensatione adipiscendae probitatis1 nec hos cruciatus esse ducerent defensorumque operam repudiarent ac se totos accusatoribus iudicibusque permitterent4 ,quo fit ut apud sapientes nullus prorsus odio locus relinquatur4 ,nam bonos quis nisi stultissimus oderit8 ,malos uero odisse ratione caret4 ,nam si1 uti corporum languor1 ita uitiositas quidam est quasi morbus animorum1 cum aegros corpore minime dignos odio sed potius miseratione iudicemus1 multo magis non insequendi sed miserandi sunt quorum mentes omni languore atrocior urget improbitas4 #aea ,sed puniri 444 respondi quae infra 7in pag4 #cbh l4 #gc7 post ultioni puniti in codicibus habentur huc transponenda esse censuit ,p4 ,langenus1 demonstrauit ,a4 ,engelbrecht4 ,,iv4 ,then said ,i1 ,i confess and perceive that thou affirmest not without cause that the vicious1 though they keep the outward shape of men1 are in their inward state of mind changed into brute beasts4 ,but ,i would have had them whose cruel and wicked heart rageth to the harm of the good1 restrained from executing their malice4 ,they are restrained1 quoth she1 as shall be proved in convenient place4 ,but yet if this liberty which they seem to have be taken away1 their punishment also is in great part released4 ,for 7which perhaps to some may seem incredible7 evil men must necessarily be more unhappy when they have brought to pass their purposes than if they could not obtain what they desire4 ,for if it be a miserable thing to desire that which is evil1 it is more miserable to be able to perform it1 without which the miserable will could not have any effect4 ,wherefore since everyone of these hath their peculiar misery1 they must of force be oppressed with a threefold wretchedness1 whom thou seest desire1 be able1 and perform wickedness4 ,i grant it1 quoth ,i1 but earnestly wish that they may soon be delivered from this misery1 having lost the power to perform their malice4 ,they will lose it1 quoth she1 sooner than perhaps either thou wouldst1 or they themselves suppose4 ,for in the short compass of this life there is nothing so late that any one1 least of all an immortal soul1 should think it long in coming2 so that the great hope and highest attempts of the wicked are many times made frustrate with a sudden and unexpected end1 which in truth setteth some end to their misery4 ,for if wickedness make men miserable1 the longer one is wicked1 the more miserable he must needs be2 and ,i should judge them the most unhappy men that may be1 if death at least did not end their malice4 ,for if we have concluded truly of the misery of wickedness1 it is manifest that the wretchedness which is everlasting must of force be infinite4 ,a strange illation1 quoth ,i1 and hard to be granted2 but ,i see that those things which were granted before agree very well with these4 ,thou thinkest aright1 quoth she1 but he that findeth difficulty to yield to the conclusion must either show that something which is presupposed is false1 or that the combination of the propositions makes not a necessary conclusion2 otherwise1 granting that which went before1 he hath no reason to doubt of the inference4 ,for this also which ,i will conclude now will seem no less strange1 and yet followeth as necessarily out of those things which are already assumed4 ,what8 quoth ,i4 ,that wicked men1 quoth she1 are more happy being punished than if they escaped the hands of justice4 ,neither do ,i now go about to show that which may come into every man's mind1 that evil customs are corrected by chastisement1 and are reduced to virtue by the terror of punishment1 and that others may take example to avoid evil1 but in another manner also ,i think vicious men that go unpunished to be more miserable1 although we take no account of correction and pay no regard to example4 ,and what other manner shall this be1 quoth ,i1 besides these8 ,have we not granted1 quoth she1 that the good are happy1 and the evil miserable8 ,we have1 quoth ,i4 ,if then1 quoth she1 something that is good be added to one's misery1 is he not happier than another whose misery is desolate and solitary1 without any participation of goodness8 ,so it seemeth1 quoth ,i4 ,what if there be some other evil annexed to this miserable man who is deprived of all goodness1 besides those which make him miserable1 is he not to be accounted much more unhappy than he whose misery is lightened by partaking of goodness8 ,why not8 quoth ,i4 ,but it is manifest that it is just that the wicked be punished1 and unjust that they should go unpunished4 ,who can deny that8 ,but neither will any man deny this1 quoth she1 that whatsoever is just1 is good1 and contrariwise1 that whatsoever is unjust1 is evil4 ,certainly1 ,i answered4 ,then the wicked have some good annexed when they are punished1 to wit1 the punishment itself1 which by reason of justice is good1 and when they are not punished1 they have a further evil1 the very impunity which thou hast deservedly granted to be an evil because of its injustice4 ,i cannot deny it4 ,wherefore the vicious are far more unhappy by escaping punishment unjustly1 than by being justly punished4 ,this followeth1 quoth ,i1 out of that which hath been concluded before4 ,but ,i pray thee1 leavest thou no punishments for the souls after the death of the body8 ,and those great too1 quoth she4 ,some of which ,i think to be executed as sharp punishments1 and others as merciful purgations4#aeb ,but ,i purpose not now to treat of those4 ,but we have hitherto laboured that thou shouldest perceive the power of the wicked1 which to thee seemed intolerable1 to be none at all1 and that thou shouldest see1 that those whom thou complainedst went unpunished1 do never escape without punishment for their wickedness4 ,and that thou shouldest learn that the licence which thou wishedst might soon end1 is not long1 and yet the longer the more miserable1 and most unhappy if it were everlasting4 ,besides1 that the wicked are more wretched being permitted to escape with unjust impunity1 than being punished with just severity4 ,out of which it followeth that they are then more grievously punished1 when they are thought to go scot-free4 ,when ,i consider thy reasons1 quoth ,i1 ,i think nothing can be said more truly4 ,but if ,i return to the judgments of men1 who is there that will think them worthy to be believed or so much as heard8 ,it is true1 quoth she1 for they cannot lift up their eyes accustomed to darkness1 to behold the light of manifest truth1 and they are like those birds whose sight is quickened by the night1 and dimmed by the day4 ,for while they look upon1 not the order of things1 but their own affections1 they think that licence and impunity to sin is happy4 ,but see what the eternal law establisheth4 ,if thou apply thy mind to the better1 thou needest no judge to reward thee3 thou hast joined thyself to the more excellent things4 ,if thou declinest to that which is worse1 never expect any other to punish thee3 thou hast put thyself in a miserable estate2 as if by turns thou lookest down to the miry ground1 and up to heaven1 setting aside all outward causes1 by the very law of sight thou seemest sometime to be in the dirt1 and sometime present to the stars4 ,but the common sort considereth not these things4 ,what then8 ,shall we join ourselves to them whom we have proved to be like beasts8 ,what if one having altogether lost his sight should likewise forget that he ever had any1 and should think that he wanted nothing which belongeth to human perfection3 should we likewise think them blind1 that see as well as they saw before8 ,for they will not grant that neither1 which may be proved by as forcible reasons1 that they are more unhappy that do injury than they which suffer it4 ,i would1 quoth ,i1 hear these reasons4 ,deniest thou1 quoth she1 that every wicked man deserveth punishment8 ,no4 ,and it is many ways clear that the vicious are miserable8 ,yes1 quoth ,i4 ,then you do not doubt that those who deserve punishment are wretched8 ,it is true1 quoth ,i4 ,if then1 quoth she1 thou wert to examine this cause1 whom wouldest thou appoint to be punished1 him that did or that suffered wrong8 ,i doubt not1 quoth ,i1 but that ,i would satisfy him that suffered with the sorrow of him that did it4 ,the offerer of the injury then would seem to thee more miserable than the receiver8 ,it followeth1 quoth ,i4 ,hence therefore1 and for other causes grounded upon that principle that dishonesty of itself maketh men miserable1 it appeareth that the injury which is offered any man is not the receiver's but the doer's misery4 ,but now-a-days1 quoth she1 orators take the contrary course4 ,for they endeavour to draw the judges to commiseration of them who have suffered any grievous afflictions2 whereas pity is more justly due to the causers thereof1 who should be brought1 not by angry1 but rather by favourable and compassionate accusers to judgment1 as it were sick men to a physician1 that their diseases and faults might be taken away by punishments2 by which means the defenders' labour would either wholly cease1 or if they had rather do their clients some good1 they would change their defence into accusations4 ,and the wicked themselves1 if they could behold virtue abandoned by them1 through some little rift1 and perceive that they might be delivered from the filth of sin by the affliction of punishments1 obtaining virtue in exchange1 they would not esteem of torments1 and would refuse the assistance of their defenders1 and wholly resign themselves to their accusers and judges4 ,by which means it cometh to pass1 that in wise men there is no place for hatred4 ,for who but a very fool would hate the good8 ,and to hate the wicked were against reason4 ,for as faintness is a disease of the body1 so is vice a sickness of the mind4 ,wherefore1 since we judge those that have corporal infirmities to be rather worthy of compassion than of hatred1 much more are they to be pitied1 and not abhorred1 whose minds are oppressed with wickedness1 the greatest malady that may be4 #aeb ,see discussion of this passage in ,boethius1 ,an ,essay1 ,h4 ,f4 ,stewart 7#ahia71 pp4 #ih ff4 ,,iv4 ,quod tantos iuuat excitare motus ,et propria fatum sollicitare manu8 ,si mortem petitis1 propinquat ipsa ,sponte sua uolucres nec remoratur equos4 ,quos serpens leo tigris ursus aper #e ,dente petunt1 idem se tamen ense petunt4 ,an distant quia dissidentque mores1 ,iniustas acies et fera bella mouent ,alternisque uolunt perire telis8 ,non est iusta satis saeuitiae ratio4 #aj ,vis aptam meritis uicem referre8 ,dilige iure bonos et miseresce malis4 ,,iv4 ,why should we strive to die so many ways1 ,and slay ourselves with our own hands8 ,if we seek death1 she ready stands1 ,she willing comes1 her chariot never stays4 ,those against whom the wild beasts armd be1 ,against themselves with weapons rage4#aec ,do they such wars unjustly wage1 ,because their lives and manners disagree1 ,and so themselves with mutual weapons kill8 ,alas1 but this revenge is small4 ,wouldst thou give due desert to all8 ,love then the good1 and pity thou the ill4 #aec ,literally1 ,men whom serpent1 lion1 tiger1 bear1 and boar attack with tooth1 yet attack each other with the sword4 ,v4 ,hic ego3 ,video1 inquam1 quae sit uel felicitas uel miseria in ipsis proborum atque improborum meritis constituta4 ,sed in hac ipsa fortuna populari non nihil boni maliue inesse perpendo4 ,neque enim sapientum quisquam exul inops ignominiosusque esse malit1 potius quam pollens opibus1 honore reuerendus1 potentia ualidus1 in sua permanens urbe florere4 ,sic enim clarius testatiusque sapientiae tractatur officium1 cum in contingentes populos regentium quodam modo beatitudo transfunditur1 cum praesertim carcer1 nex#aed ceteraque legalium tormenta poenarum perniciosis potius ciuibus propter quos etiam constituta sunt debeantur4 ,cur haec igitur uersa uice mutentur scelerumque supplicia bonos premant1 praemia uirtutum mali rapiant1 uehementer admiror1 quaeque tam iniustae confusionis ratio uideatur ex te scire desidero4 ,minus etenim mirarer1 si misceri omnia fortuitis casibus crederem4 ,nunc stuporem meum deus rector exaggerat4 ,qui cum saepe bonis iucunda1 malis aspera contraque bonis dura tribuat1 malis optata concedat1 nisi causa deprehenditur1 quid est quod a fortuitis casibus differre uideatur8 ,nec mirum1 inquit1 si quid ordinis ignorata ratione temerarium confusumque credatur4 ,sed tu quamuis causam tantae dispositionis ignores1 tamen quoniam bonus mundum rector temperat1 recte fieri cuncta ne dubites4 #aed lex plerique codd4 ,v4 ,i see1 quoth ,i1 what felicity or misery is placed in the deserts of honest and dishonest men4 ,but ,i consider that there is somewhat good or evil even in this popular fortune4 ,for no wise man had rather live in banishment1 poverty1 and ignominy1 than prosper in his own country1 being rich1 respected1 and powerful4 ,for in this manner is the office of wisdom performed with more credit and renown1 when the governors' happiness is participated by the people about them2 so chiefly because prisons1 death1 and other torments of legal punishments are rather due to pernicious subjects1 for whom they were also ordained4 ,wherefore ,i much marvel why these things are thus turned upside down1 and the punishments of wickedness oppress the good1 while evil men obtain the rewards of the good4 ,and ,i desire to know of thee what may seem to be the reason of so unjust confusion4 ,for ,i would marvel less if ,i thought that all things were disordered by casual events4 ,now ,god being the ,governor1 my astonishment is increased4 ,for since that ,he distributeth oftentimes that which is pleasant to the good1 and that which is distasteful to the bad1 and contrariwise adversity to the good1 and prosperity to the evil1 unless we find out the cause hereof1 what difference may there seem to be betwixt this and accidental chances8 ,it is no marvel1 quoth she1 if anything be thought temerarious and confused1 when we know not the order it hath4 ,but although thou beest ignorant of the causes why things be so disposed1 yet because the world hath a governor1 doubt not but all things are well done4 ,v4 ,si quis ,arcturi sidera nescit ,propinqua summo cardine labi1 ,cur legat tardus plaustra ,bootes ,mergatque seras aequore flammas1 ,cum nimis celeres explicet ortus1 #e ,legem stupebit aetheris alti4 ,palleant plenae cornua lunae ,infecta metis noctis opacae ,quaeque fulgenti texerat ore ,confusa ,phoebe detegat astra1 #aj ,commouet gentes publicus error ,lassantque crebris pulsibus aera4 ,nemo miratur flamina ,cori ,litus frementi tundere fluctu ,nec niuis duram frigore molem #ae ,feruente ,phoebi soluier aestu4 ,hic enim causas cernere promptum est1 ,illic latentes pectora turbant4 ,cuncta quae rara prouehit aetas ,stupetque subitis mobile uulgus1 #bj ,cedat inscitiae nubilus error1 ,cessent profecto mira uideri4 ,v4 ,who knows not how the stars near to the poles do slide1 ,and how ,botes his slow wain doth guide1 ,and why he sets so late1 and doth so early rise1 ,may wonder at the courses of the skies4 ,if when the moon is full her horns seem pale to sight1 ,infested with the darkness of the night1 ,and stars from which all grace she with her brightness took1 ,now show themselves1 while she doth dimly look1 ,a public error straight through vulgar minds doth pass1 ,and they with many strokes beat upon brass4#aee ,none wonders why the winds upon the waters blow4 ,nor why hot ,phoebus' beams dissolve the snow4 ,these easy are to know1 the other hidden lie1 ,and therefore more our hearts they terrify4 ,all strange events which time to light more seldom brings1 ,and the vain people count as sudden things1 ,if we our clouded minds from ignorance could free1 ,no longer would by us admired be4 #aee ,see ,tylor's ,primitive ,culture1 pp4 #bif ff4 ,cf carmina uel caelo possunt deducere lunam1 ,virg4 ,ecl4 viii4 #fi1 and ,juvenal1 ,sat4 vi4 #ddj sq4 ,,vi ,ita est1 inquam2 sed cum tui muneris sit latentium rerum causas euoluere uelatasque caligine explicare rationes1 quaeso uti quae hinc decernas4 quoniam hoc me miraculum maxime perturbat1 edisseras4 ,tum illa paulisper arridens3 ,ad rem me1 inquit1 omnium quaesitu maximam uocas1 cui uix exhausti quicquam satis sit4 ,talis namque materia est ut una dubitatione succisa innumerabiles aliae uelut hydrae capita succrescant1 nec ullus fuerit modus1 nisi quis eas uiuacissimo mentis igne coerceat4 ,in hac enim de prouidentiae simplicitate1 de fati serie1 de repentinis casibus1 de cognitione ac praedestinatione diuina1 de arbitrii libertate quaeri solet1 quae quanti oneris sint ipse perpendis4 ,sed quoniam haec quoque te nosse quaedam medicinae tuae portio est1 quamquam angusto limite temporis saepti tamen aliquid delibare#aef conabimur4 ,quod si te musici carminis oblectamenta delectant1 hanc oportet paulisper differas uoluptatem1 dum nexas sibi ordine contexo rationes4 ,vt libet1 inquam4 ,tunc uelut ab alio orsa principio ita disseruit3 ,omnium generatio rerum cunctusque mutabilium naturarum progressus et quidquid aliquo mouetur modo1 causas1 ordinem1 formas ex diuinae mentis stabilitate sortitur4 ,haec in suae simplicitatis arce composita multiplicem rebus regendis modum statuit4 ,qui modus cum in ipsa diuinae intellegentiae puritate conspicitur1 prouidentia nominatur2 cum uero ad ea quae mouet atque disponit refertur1 fatum a ueteribus appellatum est4 ,quae diuersa esse facile liquebit1 si quis utriusque uim mente conspexerit4 ,nam prouidentia est ipsa illa diuina ratio in summo omnium principe constituta quae cuncta disponit2 fatum uero inhaerens rebus mobilibus dispositio per quam prouidentia suis quaeque nectit ordinibus4 ,prouidentia namque cuncta pariter quamuis diuersa quamuis infinita complectitur2 fatum uero singula digerit in motum locis formis ac temporibus distributa1 ut haec temporalis ordinis explicatio in diuinae mentis adunata prospectum prouidentia sit1 eadem uero adunatio digesta atque explicata temporibus fatum uocetur4 ,quae licet diuersa sint1 alterum tamen pendet ex altero4 ,ordo namque fatalis ex prouidentiae simplicitate procedit4 ,sicut enim artifex faciendae rei formam mente praecipiens mouet operis effectum1 et quod simpliciter praesentarieque prospexerat1 per temporales ordines ducit1 ita deus prouidentia quidem singulariter stabiliterque facienda disponit1 fato uero haec ipsa quae disposuit multipliciter ac temporaliter administrat4 ,siue igitur famulantibus quibusdam prouidentiae diuinis spiritibus fatum exercetur seu anima seu tota inseruiente natura seu caelestibus siderum motibus seu angelica uirtute seu daemonum uaria sollertia seu aliquibus horum seu omnibus fatalis series texitur1 illud certe manifestum est immobilem simplicemque gerendarum formam rerum esse prouidentiam1 fatum uero eorum quae diuina simplicitas gerenda disposuit mobilem nexum atque ordinem temporalem4 ,quo fit ut omnia quae fato subsunt prouidentiae quoque subiecta sint cui ipsum etiam subiacet fatum1 quaedam uero quae sub prouidentia locata sunt fati seriem superent4 ,ea uero sunt quae primae propinqua diuinitati stabiliter fixa fatalis ordinem mobilitatis excedunt4 ,nam ut orbium circa eundem cardinem sese uertentium qui est intimus ad simplicitatem medietatis accedit ceterorumque extra locatorum ueluti cardo quidam circa quem uersentur exsistit1 extimus uero maiore ambitu rotatus quanto a puncti media indiuiduitate discedit tanto amplioribus spatiis explicatur1 si quid uero illi se medio conectat et societ1 in simplicitatem cogitur diffundique ac diffluere cessat1 simili ratione quod longius a prima mente discedit maioribus fati nexibus implicatur ac tanto aliquid fato liberum est quanto illum rerum cardinem uicinius petit4 ,quod si supernae mentis haeserit firmitati1 motu carens fati quoque supergreditur necessitatem4 ,igitur uti est ad intellectum ratiocinatio1 ad id quod est id quod gignitur1 ad aeternitatem tempus1 ad punctum medium circulus1 ita est fati series mobilis ad prouidentiae stabilem simplicitatem4 ,ea series caelum ac sidera mouet1 elementa in se inuicem temperat et alterna commutatione transformat2 eadem nascentia occidentiaque omnia per similes fetuum seminumque renouat progressus4 ,haec actus etiam fortunasque hominum indissolubili causarum conexione constringit1 quae cum ab immobilis prouidentiae proficiscatur exordiis1 ipsas quoque immutabiles esse necesse est4 ,ita enim res optime reguntur1 si manens in diuina mente simplicitas indeclinabilem causarum ordinem promat4 ,hic uero ordo res mutabiles et alioquin temere fluituras propria incommutabilitate coerceat4 ,quo fit ut tametsi uobis hunc ordinem minime considerare ualentibus confusa omnia perturbataque uideantur1 nihilo minus tamen suus modus ad bonum dirigens cuncta disponat4 ,nihil est enim quod mali causa ne ab ipsis quidem improbis fiat2 quos1 ut uberrime demonstratum est1 bonum quaerentes prauus error auertit1 nedum ordo de summi boni cardine proficiscens a suo quoquam deflectat exordio4 ,quae uero1 inquies1 potest ulla iniquior esse confusio1 quam ut bonis tum aduersa tum prospera1 malis etiam tum optata tum odiosa contingant8 ,num igitur ea mentis integritate homines degunt1 ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit8 ,atqui in hoc hominum iudicia depugnant1 et quos alii praemio alii supplicio dignos arbitrantur4 ,sed concedamus ut aliquis possit bonos malosque discernere2 num igitur potent intueri illam intimam temperiem1 uelut in corporibus dici solet1 animorum8 ,non enim dissimile est miraculum nescienti cur sanis corporibus his quidem dulcia illis uero amara conueniant1 cur aegri etiam quidam lenibus quidam uero acribus adiuuentur8 ,at hoc medicus1 qui sanitatis ipsius atque aegritudinis modum temperamentumque dinoscit1 minime miratur4 ,quid uero aliud animorum salus uidetur esse quam probitas8 ,quid aegritudo quam uitia8 ,quis autem alius uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus8 ,qui cum ex alta prouidentiae specula respexit1 quid unicuique conueniat agnoscit et quod conuenire nouit accommodat4 ,hic iam fit illud fatalis ordinis insigne miraculum1 cum ab sciente geritur quod stupeant ignorantes4 ,nam ut pauca quae ratio ualet humana de diuina profunditate perstringam1 de hoc quem tu iustissimum et aequi seruantissimum putas omnia scienti prouidentiae diuersum uidetur2 et uictricem quidem causam dis1 uictam uero ,catoni placuisse familiaris noster ,lucanus admonuit4 ,hic igitur quidquid citra spem uideas geri1 rebus quidem rectus ordo est1 opinioni uero tuae peruersa confusio4 ,sed sit aliquis ita bene moratus ut de eo diuinum iudicium pariter et humanum consentiat1 sed est animi uiribus infirmus2 cui si quid eueniat aduersi1 desinet colere forsitan innocentiam per quam non potuit retinere fortunam4 ,parcit itaque sapiens dispensatio ei quem deteriorem facere possit aduersitas1 ne cui non conuenit laborare patiatur4 ,est alius cunctis uirtutibus absolutus sanctusque ac deo proximus2 hunc contingi quibuslibet aduersis nefas prouidentia iudicat adeo ut ne corporeis quidem morbis agitari sinat4 ,nam ut quidam me quoque excellentior3 ,greek3 ,andros dae ierou demas aitheres oikodomaesan4 ,fit autem saepe1 uti bonis summa rerum regenda deferatur1 ut exuberans retundatur improbitas4 ,aliis mixta quaedam pro animorum qualitate distribuit2 quosdam remordet ne longa felicitate luxurient1 alios duris#aeg agitari ut uirtutes animi patientiae usu atque exercitatione confirment4 ,alii plus aequo metuunt quod ferre possunt1 alii plus aequo despiciunt quod ferre non possunt2 hos in experimentum sui tristibus ducit4 ,nonnulli uenerandum saeculi nomen gloriosae pretio mortis emerunt3 quidam suppliciis inexpugnabiles exemplum ceteris praetulerunt inuictam malis esse uirtutem4 ,quae quam recte atque disposite et ex eorum bono quibus accedere uidentur fiant1 nulla dubitatio est4 ,nam illud quoque1 quod improbis nunc tristia nunc optata proueniunt1 ex eisdem ducitur causis2 ac de tristibus quidem nemo miratur1 quod eos male meritos omnes existimant4 ,quorum quidem supplicia tum ceteros ab sceleribus deterrent1 tum ipsos quibus inuehuntur emendant2 laeta uero magnum bonis argumentum loquuntur1 quid de huiusmodi felicitate debeant iudicare quam famulari saepe improbis cernant4 ,in qua re illud etiam dispensari credo1 quod est forsitan alicuius tam praeceps atque inportuna natura ut eum in scelera potius exacerbare possit rei familiaris inopia2 huius morbo prouidentia collatae pecuniae remedio medetur4 ,hic foedatam probris conscientiam exspectans et se cum fortuna sua comparans1 forsitan pertimescit ne cuius ei iucundus usus est1 sit tristis amissio4 ,mutabit igitur mores ac dum fortunam metuit amittere2 nequitiam derelinquit4 ,alios in cladem meritam praecipitauit indigne acta felicitas2 quibusdam permissum puniendi ius1 ut exercitii bonis et malis esset causa supplicii4 ,nam ut probis atque improbis nullum foedus est1 ita ipsi inter se improbi nequeunt conuenire4 ,quidni1 cum a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe1 quae cum gesserint non fuisse gerenda decernant8 ,ex quo saepe summa illa prouidentia protulit insigne miraculum1 ut malos mali bonos facerent4 ,nam dum iniqua sibi a pessimis quidam perpeti uidentur1 noxiorum odio flagrantes ad uirtutis frugem rediere1 dum se eis dissimiles student esse quos oderant4 ,sola est enim diuina uis cui mala quoque bona sint1 cum eis competenter utendo alicuius boni elicit effectum4 ,ordo enim quidam cuncta complectitur1 ut quod adsignata ordinis ratione decesserit1 hoc licet in alium1 tamen ordinem relabatur1 ne quid in regno prouidentiae liceat temeritati4 ,greek3 ,argaleon de me tauta theon hos pant agoreuein4 ,neque enim fas est homini cunctas diuinae operae machinas uel ingenio comprehendere uel explicare sermone4 ,hoc tantum perspexisse sufficiat1 quod naturarum omnium proditor deus idem ad bonum dirigens cuncta disponat1 dumque ea quae protulit in sui similitudinem retinere festinat1 malum omne de reipublicae suae terminis per fatalis seriem necessitatis eliminet4 ,quo fit ut quae in terris abundare creduntur1 si disponentem prouidentiam spectes1 nihil usquam mali esse perpendas4 ,sed uideo te iam dudum et pondere quaestionis oneratum et rationis prolixitate fatigatum aliquam carminis exspectare dulcedinem4 ,accipe igitur haustum quo refectus firmior in ulteriora contendas4 #aef deliberare codd42 delibare coni4 ,pulmannus4 #aeg ,fortasse sinit post duris addendum est4 ,,vi4 ,it is true1 quoth ,i1 but since it is thy profession to explicate the causes of hidden things1 and to unfold the reasons which are covered with darkness1 ,i beseech thee vouchsafe to declare what conclusion thou drawest from these things1 for this miracle troubleth me above all others4 ,then she smiling a little said3 ,thou invitest me to a matter which is most hardly found out1 and can scarcely be sufficiently declared2 for it is such that1 one doubt being taken away1 innumerable others1 like the heads of ,hydra1 succeed1 neither will they have any end unless a man repress them with the most lively fire of his mind4 ,for in this matter are wont to be handled these questions3 of the simplicity of ,providence2 of the course of ,fate2 of sudden chances2 of ,god's knowledge and predestination1 and of free will2 which how weighty they are1 thou thyself discerneth4 ,but because it is part of thy cure to know these things also1 though the time be short1 yet we will endeavour to touch them briefly4 ,but if the sweetness of verse delight thee1 thou must forbear this pleasure for a while1 until ,i propose unto thee some few arguments4 ,as it pleaseth thee1 quoth ,i4 ,then taking as it were a new beginning1 she discoursed in this manner3 ,the generation of all things1 and all the proceedings of mutable natures1 and whatsoever is moved in any sort1 take their causes1 order1 and forms from the stability of the ,divine mind4 ,this1 placed in the castle of its own simplicity1 hath determined manifold ways for doing things2 which ways being considered in the purity of ,god's understanding1 are named ,providence1 but being referred to those things which ,he moveth and disposeth1 they are by the ancients called ,fate4 ,the diversity of which will easily appear if we weigh the force of both4 ,for ,providence is the very ,divine reason itself1 seated in the highest ,prince1 which disposeth all things4 ,but ,fate is a disposition inherent in changeable things1 by which ,providence connecteth all things in their due order4 ,for ,providence embraceth all things together1 though diverse1 though infinite2 but ,fate putteth every particular thing into motion being distributed by places1 forms1 and time2 so that this unfolding of temporal order being united into the foresight of ,god's mind is ,providence1 and the same uniting1 being digested and unfolded in time1 is called ,fate4 ,which although they be diverse yet the one dependeth on the other4 ,for fatal order proceedeth from the simplicity of ,providence4 ,for as a workman conceiving the form of anything in his mind taketh his work in hand1 and executeth by order of time that which he had simply and in a moment foreseen1 so ,god by ,his ,providence disposeth whatsoever is to be done with simplicity and stability1 and by ,fate effecteth by manifold ways and in the order of time those very things which ,he disposeth4 ,wherefore1 whether ,fate be exercised by the subordination of certain ,divine spirits to ,providence1 or this fatal web be woven by a soul or by the service of all nature1 or by the heavenly motions of the stars1 by angelical virtue1 or by diabolical industry1 or by some or all of these1 that certainly is manifest that ,providence is an immoveable and simple form of those things which are to be done1 and ,fate a moveable connexion and temporal order of those things which the ,divine simplicity hath disposed to be done4 ,so that all that is under ,fate is also subject to ,providence1 to which also ,fate itself obeyeth4 ,but some things which are placed under ,providence are above the course of ,fate4 ,and they are those things which nigh to the first ,divinity1 being stable and fixed1 exceed the order of fatal mobility4 ,for as of orbs which turn about the same centre1 the inmost draweth nigh to the simplicity of the midst1 and is as it were the hinge of the rest1 which are placed without it1 about which they are turned1 and the outmost1 wheeled with a greater compass1 by how much it departeth from the middle indivisibility of the centre1 is so much the more extended into larger spaces1 but that which is joined and coupled to that middle approacheth to simplicity1 and ceaseth to spread and flow abroad1 in like manner that which departeth farthest from the first mind is involved more deeply in the meshes of ,fate1 and everything is so much the freer from ,fate1 by how much it draweth nigh to the hinge of all things4 ,and if it sticketh to the stability of the ,sovereign mind1 free from motion1 it surpasseth also the necessity of ,fate4 ,wherefore in what sort discourse of reason is compared to pure understanding1 that which is produced to that which is1 time to eternity1 a circle to the centre1 such is the course of moveable ,fate to the stable simplicity of ,providence4 ,that course moveth the heaven and stars1 tempereth the elements one with another1 and transformeth them by mutual changing4 ,the same reneweth all rising and dying things by like proceeding of fruits and seeds4 ,this comprehendeth also the actions and fortunes of men by an unloosable connexion of causes1 which since it proceeds from the principles of unmovable ,providence1 the causes also must needs be immutable4 ,for in this manner things are best governed1 if the simplicity which remaineth in the ,divine mind produceth an inflexible order of causes1 and this order restraineth with its own immutability things otherwise mutable1 and which would have a confused course4 ,whereof it ensueth that though all things seem confused and disordered to you1 who are not able to consider this order1 notwithstanding all things are disposed by their own proper measure directing them to good4 ,for there is nothing which is done for the love of evil1 even by the wicked themselves3 whom1 as hath been abundantly proved1 lewd error carrieth away while they are seeking after that which is good1 so far is it that order proceeding from the hinge of the ,sovereign ,goodness should avert any from his first beginning4 ,but1 thou wilt say1 what more unjust confusion can there be than that both adversity and prosperity should happen to the good1 and in like manner both desired and hateful things to the wicked8 ,but are men so completely wise that whomsoever they judge wicked or honest must needs be so8 ,how then are their censures contrary one to another1 so that to divers the same men seem worthy of reward and punishment6 ,but let us grant that some are able to discern the good from the evil4 ,can they therefore behold1 as is wont to be said of bodies1 that inward complexion of souls8 ,for he that knoweth not the cause may marvel in like manner why some sound bodies agree better with sweet things and other with tart2 and why some sick men are healed with gentle and some with sharper physic4 ,but to a physician who knoweth the manner and temper both of health and sickness this is nothing strange4 ,now1 what is the health of souls but virtue8 ,what sickness have they but vices8 ,and who either conserveth goodness or expelleth evils1 but ,god the ,ruler and ,governor of men's minds8 ,who beholding from ,his high turret of providence seeth what is fitting for everyone1 and applieth that which ,he knoweth to be most convenient4 ,here ariseth that strange wonder of fatal order1 to wit that ,he that knoweth what is best1 doth that which the ignorant admire4 ,for to touch briefly some few things of the divine depth1 which human reason is able to attain1 he whom thou thinketh most just and most observant of equity1 seemeth otherwise in the eyes of ,providence which knoweth all4 ,and our disciple ,lucan noteth that the cause of conquerers pleased the gods1 and that of the conquered1 ,cato4#aeh ,wherefore whatsoever thou seest done here against thy expectation is right order in the things themselves1 but a perverse confusion in thy opinion4 ,but let there be one so well conditioned that ,god and men approve and praise him2 yet perhaps he is so weak a minded man1 that if he falleth into adversity1 he will forsake his innocency1 which was not able to keep him in prosperity4 ,wherefore ,god's wise dispensation spareth him that adversity might make worse1 lest he should suffer to whom difficulties are dangerous4 ,there is another complete in all virtues1 a saint and high to ,god2 ,providence judgeth it a sacrilege to lay affliction on him1 insomuch that she permitteth him not to be troubled so much as with corporal sickness4 ,for as one that excelleth me saith 'the body of an holy man is builded of pure ether4'#aei ,it happeneth often also that the chief command is given to good men1 that wickedness1 which otherwise would overflow all1 may be kept down4 ,she mixeth for others sour and sweet according to the disposition of their souls2 she troubles some lest they should fall to dissolution by long prosperity1 others are vexed with hardships1 that they may confirm the forces of their mind with the use and exercise of patience4 ,some are too much afraid of that which they are able to bear4 ,others make less account than there is cause of that which they cannot endure4 ,all these she affrayeth with afflictions that they make trial of themselves4 ,many have bought the renown of this world with a glorious death4 ,some1 overcoming all torments1 have showed by their example that virtues cannot be conquered by miseries1 which things how well and orderly they are done1 and how much to their good upon whom they are seen to fall1 there can be no doubt4 ,for that sometime grievous1 sometime pleasant things befall in like manner the wicked1 proceedeth from the same causes4 ,and as for adversity no man marvelleth because all think they deserve ill4 ,whose punishments do both terrify others from the like courses1 and move them to amend themselves4 ,and their prosperity is a great argument to the good1 what they ought to judge of this happiness which they see oftentimes bestowed upon the wicked4 ,in which thing also is to be considered that peradventure some have so headlong and untoward a disposition1 that poverty would rather make him worse2 whose disease is cured by ,providence1 with giving him store of money4 ,another1 knowing his own guilty conscience1 and comparing his character with his own estate1 is afraid lest the loss of that should be grievous unto him1 the use of which is pleasant4 ,wherefore he resolveth to change his customs1 and whiles he feareth to lose his prosperity1 he forsaketh wickedness4 ,the increase of honour undeservedly obtained hath thrown some headlong into their deserved destruction4 ,others are permitted to have authority to punish others1 that they may exercise the good and punish the bad4 ,for as there is no league between virtuous and wicked men1 so neither can the wicked agree among themselves4 ,why not8 ,since they disagree within themselves by reason of their vices which tear their conscience1 so that they many times do that which afterwards they wish undone4 ,from whence that highest ,providence often worketh that wonderful miracle1 that evil men make those which are evil good4 ,for some1 considering the injustice done them by most wicked men1 inflamed with hatred of evildoers have returned to the practice of virtue1 procuring to be contrary to them whom they hate4 ,for it is only a divine strength to which even evil things are good1 when1 by using them in due sort1 it draweth some good effect out of them4 ,for a certain order embraceth all things1 so that even that which departeth from the order appointed to it1 though it falleth into another1 yet that is order also1 lest confused rashness should bear any sway in the kingdom of ,providence4 ',but it is hard for me to rehearse all this as if ,i were a ,god4'#afj ,for it is impossible for any man either to comprehend by his wit or to explicate in speech all the frame of ,god's work4 ,be it sufficient that we have seen thus much1 that ,god1 the author of all natures1 directeth and disposeth all things to goodness1 and while ,he endeavoureth to retain in ,his own likeness those things which ,he hath produced1 ,he banisheth all evil from the bounds of ,his commonwealth1 by the course of fatal necessity4 ,so that if thou considerest the disposition of ,providence1 thou wilt perceive that evil1 which is thought so to abound upon earth1 hath no place left for it at all4 ,but ,i see that long since burdened with so weighty a question1 and wearied with my long discourse1 thou expectest the delight of verses2 wherefore take a draught1 that1 being refreshed1 thou mayest be able to go forward4 #aeh ,pharsal4 i4 #abf4 #aei ,source unknown4 #afj ,homer1 ,il4 xii4 #agf4 ,,vi4 ,si uis celsi iura tonantis ,pura sollers cernere mente1 ,aspice summi culmina caeli4 ,illic iusto foedere rerum ,veterem seruant sidera pacem4 #e ,non sol rutilo concitus igne ,gelidum ,phoebes impedit axem ,nec quae summo uertice mundi ,flectit rapidos ,vrsa meatus4 ,numquam occiduo lota profundo #aj ,cetera cernens sidera mergi ,cupit oceano tingere flammas4 ,semper uicibus temporis aequis ,vesper seras nuntiat umbras ,reuehitque diem ,lucifer almum4 #ae ,sic aeternos reficit cursus ,alternus amor1 sic astrigeris ,bellum discors exulat oris4 ,haec concordia temperat aequis ,elementa modis1 ut pugnantia #bj ,vicibus cedant umida siccis ,iungantque fidem frigora flammis ,pendulus ignis surgat in altum ,terraeque graues pondere sidant4 ,isdem causis uere tepenti #be ,spirat florifer annus odores1 ,aestas ,cererem feruida siccat1 ,remeat pomis grauis autumnus1 ,hiemem defluus inrigat imber4 ,haec temperies alit ac profert #cj ,quidquid uitam spirat in orbe4 ,eadem rapiens condit et aufert ,obitu mergens orta supremo4 ,sedet interea conditor altus ,rerumque regens flectit habenas #ce ,rex et dominus fons et origo ,lex et sapiens arbiter aequi ,et quae motu concitat ire1 ,sistit retrahens ac uaga firmat4 ,nam nisi rectos reuocans itus #dj ,flexos iterum cogat in orbes1 ,quae nunc stabilis continet ordo ,dissaepta suo fonte fatiscant4 ,hic est cunctis communis amor ,repetuntque boni fine teneri1 #de ,quia non aliter durare queant1 ,nisi conuerso rursus amore ,refluant causae quae dedit esse4 ,,vi4 ,if thou would'st see ,god's laws with purest mind1 ,thy sight on heaven must fixd be1 ,whose settled course the stars in peace doth bind4 ,the sun's bright fire ,stops not his sister's team1 ,nor doth the northern bear desire ,within the ocean's wave to hide her beam4 ,though she behold ,the other stars there couching1 ,yet she uncessantly is rolled ,about high heaven1 the ocean never touching4 ,the evening light ,with certain course doth show ,the coming of the shady night1 ,and ,lucifer before the day doth go4 ,this mutual love ,courses eternal makes1 ,and from the starry spheres above ,all cause of war and dangerous discord takes4 ,this sweet consent ,in equal bands doth tie ,the nature of each element1 ,so that the moist things yield unto the dry1 ,the piercing cold ,with flames doth friendship keep1 ,the trembling fire the highest place doth hold1 ,and the gross earth sinks down into the deep4 ,the flowery year ,breathes odours in the spring ,the scorching summer corn doth bear1 ,the autumn fruit from laden trees doth bring4 ,the falling rain ,doth winter's moisture give4 ,these rules thus nourish and maintain ,all creatures which we see on earth to live4 ,and when they die1 ,these bring them to their end1 ,while their ,creator sits on high1 ,whose hand the reins of the whole world doth bend4 ,he as their ,king ,rules them with lordly might4 ,from ,him they rise1 flourish1 and spring1 ,he as their law and judge decides their right4 ,those things whose course ,most swiftly glides away ,his might doth often backward force1 ,and suddenly their wandering motion stay4 ,unless ,his strength ,their violence should bound1 ,and them which else would run at length1 ,should bring within the compass of a round1 ,that firm decree ,which now doth all adorn ,would soon destroyed and broken be1 ,things being far from their beginning borne4 ,this powerful love ,is common unto all1 ,which for desire of good do move ,back to the springs from whence they first did fall4 ,no worldly thing ,can a continuance have ,unless love back again it bring ,unto the cause which first the essence gave4 ,,vii4 ,iamne igitur uides quid haec omnia quae diximus consequatur8 ,quidnam8 inquam4 ,omnem1 inquit1 bonam prorsus esse fortunam4 ,et qui id1 inquam1 fieri potest8 ,attende1 inquit4 ,cum omnis fortuna uel iucunda uel aspera tum remunerandi exercendiue bonos tum puniendi corrigendiue improbos causa deferatur1 omnis bona quam uel iustam constat esse uel utilem4 ,nimis quidem1 inquam1 uera ratio et si quam paulo ante docuisti prouidentiam fatumue considerem1 firmis uiribus nixa sententia4 ,sed eam si placet inter eas quas inopinabiles paulo ante posuisti numeremus4 ,qui8 inquit4 ,quia id hominum sermo communis usurpat et quidem crebro quorundam malam esse fortunam4 ,visne igitur1 inquit1 paulisper uulgi sermonibus accedamus1 ne nimium uelut ab humanitatis usu recessisse uideamur8 ,vt placet1 inquam4 ,nonne igitur bonum censes esse quod prodest8 ,ita est1 inquam1 ,quae uero aut exercet aut corrigit1 prodest8 ,fateor1 inquam4 ,bona igitur8 ,quidni8 ,sed haec eorum est qui uel in uirtute positi contra aspera bellum gerunt1 uel a uitiis declinantes uirtutis iter arripiunt4 ,negare1 inquam1 nequeo4 ,quid uero iucunda1 quae in praemium tribuitur bonis1 num uulgus malam esse decernit8 ,nequaquam2 uerum uti est ita quoque esse optimam censet4 ,quid reliqua1 quae cum sit aspera1 iusto supplicio malos coercet1 num bonam populus putat8 ,immo omnium1 inquam1 quae excogitari possunt1 iudicat esse miserrimam4 ,vide igitur ne opinionem populi sequentes quiddam ualde inopinabile confecerimus4 ,quid8 inquam4 ,ex his enim1 ait1 quae concessa sunt1 euenit eorum quidem qui uel sunt uel in possessione uel in prouectu uel in adeptione uirtutis1 omnem quaecumque sit bonam1 in improbitate uero manentibus omnem pessimam esse fortunam4 ,hoc1 inquam1 uerum est1 tametsi nemo audeat confiteri4 ,quare1 inquit1 ita uir sapiens moleste ferre non debet1 quotiens in fortunae certamen adducitur1 ut uirum fortem non decet indignari1 quotiens increpuit bellicus tumultus2 utrique enim1 huic quidem gloriae propagandae illi uero conformandae sapientiae1 difficultas ipsa materia est4 ,ex quo etiam uirtus uocatur quod suis uiribus nitens non superetur aduersis4 ,neque enim uos in prouectu positi uirtutis diffluere deliciis et emarcescere uoluptate uenistis4 ,proelium cum omni fortuna nimis#afa acre conseritis1 ne uos aut tristis opprimat aut iucunda corrumpat4 ,firmis medium uiribus occupate6 ,quidquid aut infra subsistit aut ultra progreditur1 habet contemptum felicitatis1 non habet praemium laboris4 ,in uestra enim situm manu qualem uobis fortunam formare malitis2 omnis enim quae uidetur aspera nisi aut exercet aut corrigit punit4 #afa animis codd4 meliores4 ,,vii4 ,perceivest thou now what followeth of all that we have hitherto said8 ,what8 quoth ,i4 ,that1 quoth she1 all manner of fortune is good4 ,how can that be8 quoth ,i4 ,be attentive1 quoth she2 since that all fortune1 be it pleasing or unpleasing1 is directed to the reward or exercise of the good1 and to the punishment and direction of the wicked1 it is manifest it is all good1 since all is just or profitable4 ,thy reason is very true1 quoth ,i1 and if ,i consider ,providence and ,fate1 which thou didst explicate a little before1 thy opinion is well grounded4 ,but if thou pleasest let us account it among those which thou not long since supposest incredible4 ,why8 quoth she4 ,because men commonly use to say and repeat that some have ill fortune4 ,shall we1 quoth she1 frame our speech to the vulgar phrase1 lest we seem to have as it were forsaken the use of human conversation8 ,as it pleaseth thee1 quoth ,i4 ,dost thou not think then that that is good which is profitable8 ,yes1 quoth ,i4 ,but that fortune which either exerciseth or correcteth is profitable8 ,it is true1 quoth ,i4 ,it is good then8 ,why not8 ,but this is the estate of them who being either virtuous strive with adversity1 or forsaking vices betake themselves to the way of virtue4 ,i cannot deny it1 quoth ,i4 ,now1 what sayest thou to that pleasing fortune which is given in reward to the good1 doth the common people account it bad8 ,no1 but judgeth it exceeding good1 as it is indeed4 ,and what of the other which1 being unpleasing1 restraineth the evil with just punishment1 doth not the people think it good8 ,nay1 quoth ,i1 they think it the most miserable that can be4 ,look then1 quoth she1 how1 following the people's opinion1 we have concluded a very incredible matter4 ,what8 quoth ,i4 ,for it followeth1 quoth she1 out of that which is granted1 that all their fortune1 whatsoever it be1 who are either in the possession or increase or entrance of virtue1 is good3 and theirs1 which remain in vices1 the worst that may be4 ,this1 quoth ,i1 is true1 though none dare say so4 ,wherefore1 quoth she1 a wise man must be no more troubled when he is assaulted with adversity1 than a valiant captain dismayed at the sound of an alarum4 ,for difficulties are the matter by which the one must extend his glory1 and the other increase his wisdom4 ,for which cause virtue is so called1 because it hath sufficient strength to overcome adversity4#afb ,for you1 that are proficients in virtue1 are not come hither to be dissolute with dainties or to languish in pleasures4 ,you skirmish fiercely with any fortune1 lest either affliction oppress you or prosperity corrupt you4 ,stay yourselves strongly in the mean6 ,for whatsoever cometh either short1 or goeth beyond1 may well contemn felicity1 but will never obtain any reward of labour4 ,for it is placed in your power to frame to yourselves what fortune you please4 ,for all that seemeth unsavoury either exerciseth or correcteth or punisheth4 #afb ,boethius shows his independence in adopting for uirtus a different etymology from that given by ,cicero1 viz4 uir 7of4 #b ,tusoul4 xviii474 ,,vii4 ,bella bis quinis operatus annis ,vltor ,atrides ,phrygiae ruinis ,fratris amissos thalamos piauit2 ,ille dum ,graiae dare uela classi ,optat et uentos redimit cruore1 #e ,exuit patrem miserumque tristis ,foederat natae iugulum sacerdos4 ,fleuit amissos ,ithacus sodales ,quos ferus uasto recubans in antro ,mersit inmani ,polyphemus aluo2 #aj ,sed tamen caeco furibundus ore ,gaudium maestis lacrimis rependit4 ,herculem duri celebrant labores4 ,ille ,centauros domuit superbos1 ,abstulit saeuo spolium leoni #ae ,fixit et certis uolucres sagittis1 ,poma cernenti rapuit draconi ,aureo laeuam grauior metallo1 ,cerberum traxit triplici catena4 ,victor immitem posuisse fertur #bj ,pabulum saeuis dominum quadrigis4 ,hydra combusto periit ueneno1 ,fronte turpatus ,achelous amnis ,ora demersit pudibunda ripis4 ,strauit ,antaeum ,libycis harenis1 #be ,cacus ,euandri satiauit iras ,quosque pressurus foret altus orbis ,saetiger spumis umeros notauit4 ,vltimus caelum#afc labor inreflexo ,sustulit collo pretiumque rursus #cj ,vltimi caelum meruit laboris4 ,ite nunc fortes ubi celsa magni ,ducit exempli uia6 ,cur inertes ,terga nudatis8 ,superata tellus ,sidera donat4 #ce #afc caelo codd4 mellores4 ,,vii4 ,revengeful ,atreus' son did ten whole years employ ,in wars1 till he his brother's loss repaid with ransacked ,troy4 ,he setting forth the fleet of ,greece upon the seas1 ,and knowing well that only blood the angry winds would please1 ,forgot a father's part1 and with his cruel knife ,unto the gods did sacrifice his dearest daughter's life4 ,ulysses wailed the loss of his most faithful men1 ,whom ,polyphemus did devour enclosed in his den ,but when his hands by sleight had made the ,cyclops blind1 ,most pleasant joy instead of former tears possessed his mind4 ,hercules famous is for his laborious toil1 ,who tamed the ,centaurs and did take the dreadful lion's spoil4 ,he the ,stymphalian birds with piercing arrows strook1 ,and from the watchful dragon's care the golden apples took4#afd ,he in a threefold chain the hellish porter led1 ,and with their cruel master's flesh the savage horses fed4 ,he did th' increasing heads of poisonous ,hydra burn1 ,and breaking ,achelous' horns1 did make him back return4#afe99 ,he on the ,libyan sands did proud ,antaeus kill1 ,and with the mighty ,cacus' blood ,euander's wrath fulfil4 ,that world-uplifting back the boar's white foam did fleck4 ,to hold on high the sphere of heaven with never bending neck ,of all his many toils the last was1 and most hard1 ,and for this last and greatest toil the heaven was his reward4 ,you gallant men pursue this way of high renown1 ,why yield you8 ,overcome the earth1 and you the stars shall crown1 #afd ,literally1 his left hand weighted with the golden metal4 #afe ,lit4 ,the river ,achelous dishonoured in his brow 7by the loss of his horns7 buried his shame-stricken face in his banks4 ,,anicii ,,manlii ,,severini ,,boethii ,v4,c4 ,,et ,,inl4 ,,excons4 ,,ord4 ,,ex ,,mag4 ,,off4 ,,patricii ,,philosophiae ,,consolationis ,,liber ,,qvartvs ,,explicit ,,incipit ,,liber ,v4 ,i4 ,dixerat orationisque cursum ad alia quaedam tractanda atque expedienda uertebat4 ,tum ego3 ,recta quidem1 inquam1 exhortatio tuaque prorsus auctoritate dignissima1 sed quod tu dudum de prouidentia quaestionem pluribus aliis implicitam esse dixisti1 re experior4 ,quaero enim an esse aliquid omnino et quidnam esse casum arbitrere4 ,tum illa3 ,festino1 inquit2 debitum promissionis absoluere uiamque tibi qua patriam reueharis aperire4 ,haec autem etsi perutilia cognitu tamen a propositi nostri tramite paulisper auersa sunt1 uerendumque est ne deuiis fatigatus ad emetiendum rectum iter sufficere non possis4 ,ne id1 inquam1 prorsus uereare4 ,nam quietis mihi loco fuerit ea quibus maxime delector agnoscere1 simul cum omne disputationis tuae latus indubitata fide constiterit1 nihil de sequentibus ambigatur4 ,tum illa3 ,morem1 inquit1 geram tibi1 simulque sic orsa est3 ,si quidem1 inquit1 aliquis euentum temerario motu nullaque causarum conexione productum casum esse definiat1 nihil omnino casum esse confirmo et praeter subiectae rei significationem inanem prorsus uocem esse decerno4 ,quis enim coercente in ordinem cuncta deo locus esse ullus temeritati reliquus potest8 ,nam nihil ex nihilo exsistere uera sententia est cui nemo umquam ueterum refragatus est1 quamquam id illi non de operante principio1 sed de materiali subiecto hoc omnium de natura rationum quasi quoddam iecerint fundamentum4 ,at si nullis ex causis aliquid oriatur1 id de nihilo ortum esse uidebitur4 ,quod si hoc fieri nequit1 ne casum quidem huiusmodi esse possibile est qualem paulo ante definiuimus4 ,quid igitur1 inquam1 nihilne est quod uel casus uel fortuitum iure appellari queat8 ,an est aliquid1 tametsi uulgus lateat1 cui uocabula ista conueniant8 ,aristoteles meus id1 inquit1 in ,physicis et breui et ueri propinqua ratione definiuit4 ,quonam1 inquam modo8 ,quotiens1 ait1 aliquid cuiuspiam rei gratia geritur aliudque quibusdam de causis quam quod intendebatur obtingit1 casus uocatur1 ut si quis colendi agri causa fodiens humum defossi auri pondus inueniat4 ,hoc igitur fortuito quidem creditur accidisse1 uerum non de nihilo est2 nam proprias causas habet quarum inprouisus inopinatusque concursus casum uidetur operatus4 ,nam nisi cultor agri humum foderet1 nisi eo loci pecuniam suam depositor obruisset1 aurum non esset inuentum4 ,haec sunt igitur fortuiti causa compendii1 quod ex obuiis sibi et confluentibus causis1 non ex gerentis intentione prouenit4 ,neque enim uel qui aurum obruit uel qui agrum exercuit ut ea pecunia reperiretur intendit2 sed uti dixi1 quo ille obruit hunc fodisse conuenit atque concurrit4 ,licet igitur definire casum esse inopinatum ex confluentibus causis in his quae ob aliquid geruntur euentum2 concurrere uero atque confluere causas facit ordo ille ineuitabili conexione procedens2 qui de prouidentiae fonte descendens cuncta suis locis temporibusque disponit4 ,,the ,,fifth ,,book ,,of ,,boethius ,i4 ,having said thus1 she began to turn her speech to treat and explicate certain other questions1 when ,i interrupted her1 saying3 ,thy exhortation is very good1 and well-seeming thy authority4 ,but ,i find it true by experience1 as thou affirmedst1 that the question of ,providence is entangled with many other4 ,for ,i desire to know whether thou thinkest chance to be anything at all1 and what it is4 ,i make haste1 quoth she1 to perform my promise1 and to show thee the way by which thou mayest return to thy country4 ,but these other questions1 though they be very profitable1 yet they are somewhat from our purpose1 and it is to be feared lest being wearied with digressions thou beest not able to finish thy direct journey4 ,there is no fear of that1 quoth ,i1 for it will be a great ease to me to understand those things in which ,i take great delight1 and withal1 when thy disputation is fenced in on every side with sure conviction1 there can be no doubt made of anything thou shalt infer4 ,i will1 quoth she1 do as thou wouldst me have1 and withal began in this manner4 ,if any shall define chance to be an event produced by a confused motion1 and without connexion of causes1 ,i affirm that there is no such thing1 and that chance is only an empty voice that hath beneath it no real signification4 ,for what place can confusion have1 since ,god disposeth all things in due order8 ,for it is a true sentence that of nothing cometh nothing1 which none of the ancients denied1 though they held not that principle of the efficient cause1 but of the material subject1 laying it down as in a manner the ground of all their reasonings concerning nature4 ,but if anything proceedeth from no causes1 that will seem to have come from nothing1 which if it cannot be1 neither is it possible there should be any such chance as is defined a little before4 ,what then1 quoth ,i1 is there nothing that can rightly be called chance or fortune8 ,or is there something1 though unknown to the common sort1 to which these names agree8 ,my ,aristotle1 quoth she1 in his ,books of ,nature#aff declared this point briefly and very near the truth4 ,how8 quoth ,i4 ,when1 quoth she1 anything is done for some certain cause1 and some other thing happeneth for other reasons than that which was intended1 this is called chance2 as if one digging his ground with intention to till it1 findeth an hidden treasure4 ,this is thought to have fallen thus out by fortune1 but it is not of nothing1 for it hath peculiar causes whose unexpected and not foreseen concourse seemeth to have brought forth a chance4 ,for unless the husbandman had digged up his ground1 and unless the other had hidden his money in that place1 the treasure had not been found4 ,these are therefore the causes of this fortunate accident1 which proceedeth from the meeting and concourse of causes1 and not from the intention of the doer4 ,for neither he that hid the gold nor he that tilled his ground had any intention that the money should be found1 but1 as ,i said1 it followed and concurred that this man should dig up in the place where the other hid4 ,wherefore1 we may define chance thus3 ,that it is an unexpected event of concurring causes in those things which are done to some end and purpose4 ,now the cause why causes so concur and meet so together1 is that order proceeding with inevitable connexion1 which1 descending from the fountain of ,providence1 disposeth all things in their places and times4 #aff ,phys4 ii4 #d4 ,i4 ,rupis ,achaemeniae scopulis ubi uersa sequentum ,pectoribus figit spicula pugna fugax1 ,tigris et ,euphrates uno se fonte resoluunt ,et mox abiunctis dissociantur aquis4 ,si coeant cursumque iterum reuocentur in unum1 #e ,confluat alterni quod trahit unda uadi2 ,conuenient puppes et uulsi flumine trunci ,mixtaque fortuitos implicet unda modos1 ,quos tamen ipsa uagos terrae decliuia casus ,gurgitis et lapsi defluus ordo regit4 #aj ,sic quae permissis fluitare uidetur habenis ,fors patitur frenos ipsaque lege meat4 ,i4 ,in the ,achaemenian rocks1 where ,parthians with their darts ,in their dissembled flight do wound their enemies1 ,tigris from the same head doth with ,euphrates rise1 ,and forthwith they themselves divide in several parts2 ,but if they join again1 and them one channel bound1 ,bringing together all that both their waves do bear2 ,the ships and trees1 whose roots they from the bank do tear1 ,will meet1 and they their floods will mingle and confound1 ,yet run this wandering course in places which are low1 ,and in these sliding streams a settled law remains4#afg ,so fortune1 though it seems to run with careless reins1 ,yet hath it certain rule1 and doth in order flow4 #afg ,lit4 ,yet all these 7apparently7 random happenings are governed by the shelving ground and the flowing course of the stream as it runs4 ,,ii4 ,animaduerto1 inquam1 idque1 uti tu dicis1 ita esse consentio4 ,sed in hac haerentium sibi serie causarum estne ulla nostri arbitrii libertas an ipsos quoque humanorum motus animorum fatalis catena constringit8 ,est1 inquit1 neque enim fuerit ulla rationalis natura quin eidem libertas adsit arbitrii4 ,nam quod ratione uti naturaliter potest id habet iudicium quo quidque discernat2 per se igitur fugienda optandaue dinoscit4 ,quod uero quis optandum esse iudicat petit2 refugit uero quod aestimat esse fugiendum4 ,quare quibus in ipsis inest ratio1 inest etiam uolendi nolendique libertas4 ,sed hanc non in omnibus aequam esse constituo4 ,nam supernis diuinisque substantiis et perspicax iudicium et incorrupta uoluntas et efficax optatorum praesto est potestas4 ,humanas uero animas liberiores quidem esse necesse est cum se in mentis diuinae speculatione conseruant1 minus uero cum dilabuntur ad corpora1 minusque etiam1 cum terrenis artubus colligantur4 ,extrema uero est seruitus1 cum uitiis deditae rationis propriae possessione ceciderunt4 ,nam ubi oculos a summae luce ueritatis ad inferiora et tenebrosa deiecerint1 mox inscitiae nube caligant1 perniciosis turbantur affectibus quibus accedendo consentiendoque quam inuexere sibi adiuuant seruitutem et sunt quodam modo propria libertate captiuae4 ,quae tamen ille ab aeterno cuncta prospiciens prouidentiae cernit intuitus et suis quaeque meritis praedestinata disponit4 ,,ii4 ,i observe it1 quoth ,i1 and ,i acknowledge it to be as thou sayest4 ,but in this rank of coherent causes1 have we any free-will1 or doth the fatal chain fasten also the motions of men's minds8 ,we have1 quoth she1 for there can be no reasonable nature1 unless it be endued with free-will4 ,for that which naturally hath the use of reason hath also judgment by which it can discern of everything by itself1 wherefore of itself it distinguished betwixt those things which are to be avoided1 and those which are to be desired4 ,now every one seeketh for that which he thinketh is to be desired1 and escheweth that which in his judgment is to be avoided4 ,wherefore1 they which have reason in themselves have freedom to will and nill4 ,but yet ,i consider not this equal in all4 ,for the supreme and divine substances have both a perspicuous judgment and an uncorrupted will1 and an effectual power to obtain their desires4 ,but the minds of men must needs be more free when they conserve themselves in the contemplation of ,god1 and less when they come to their bodies1 and yet less when they are bound with earthly fetters4 ,but their greatest bondage is when1 giving themselves to vices1 they lose possession of their own reason4 ,for1 having cast their eyes from the light of the sovereign truth to inferior obscurities1 forthwith they are blinded with the cloud of ignorance1 molested with hurtful affections1 by yielding and consenting to which they increase the bondage which they laid upon themselves1 and are1 after a certain manner1 captives by their own freedom4 ,which notwithstanding that foresight of ,providence which beholdeth all things from eternity1 foreseeth1 and by predestination disposeth of everything by their merits4 ,,ii4 ,greek3 ,pant' ephoran kai pant' epakouein#afh ,puro clarum lumine ,phoebum ,melliflui canit oris ,homerus3 ,qui tamen intima uiscera terrae ,non ualet aut pelagi radiorum #e ,infirma perrumpere luce4 ,haud sic magni conditor orbis2 ,huic ex alto cuncta tuenti ,nulla terrae mole resistunt1 ,non nox atris nubibus obstat4 #aj ,quae sint1 quae fuerint ueniantque ,vno mentis cernit in ictu2 ,quem1 quia respicit omnia solus1 ,verum possis dicere solem4 #afh disponit ,greek3 ,pant' ephoron kai pant' epakogon sic ,peiper et similiter editores priores4 ,versum in rectum locum ,engelbrecht restituit1 quam quidem emendationem noster interpres uidetur praesensisse4 ,,ii4 ,sweet ,homer#afi sings the praise ,of ,phoebus clear and bright1 ,and yet his strongest rays ,cannot with feeble light ,cast through the secret ways ,of earth and seas his sight1 ,though 'all lies open to his eyes4'#agj ,but ,he who did this world devise-- ,the earth's vast depths unseen ,from his sight are not free1 ,no clouds can stand between1 ,he at one time doth see ,what are1 and what have been1 ,and what shall after be4 ,whom1 since he only vieweth all1 ,you rightly the true ,sun may call4 #afi ,cf4 ,il4 iv4 #bgg1 ,od4 xii4 #cbc4 #agj ,this line renders the ,greek with which ,boethius begins the poem1 adapting ,homer's phrase all surveying1 all o'erhearing4 ,see the critical note on p4 #cgb4 ,,iii4 ,tum ego3 ,en1 inquam1 difficiliore rursus ambiguitate confundor4 ,quaenam1 inquit1 ista est8 ,iam enim quibus perturbere coniecto4 ,nimium1 inquam1 aduersari ac repugnare uidetur praenoscere uniuersa deum et esse ullum libertatis arbitrium4 ,nam si cuncta prospicit deus neque falli ullo modo potest1 euenire necesse est quod prouidentia futurum esse praeuiderit4 ,quare si ab aeterno non facta hominum modo sed etiam consilia uoluntatesque praenoscit1 nulla erit arbitrii libertas2 neque enim uel factum aliud ullum uel quaelibet exsistere poterit uoluntas nisi quam nescia falli prouidentia diuina praesenserit4 ,nam si aliorsum quam prouisae sunt detorqueri ualent1 non iam erit futuri firma praescientia1 sed opinio potius incerta1 quod de deo credere nefas iudico4 ,neque enim illam probo rationem qua se quidam credunt hunc quaestionis nodum posse dissoluere4 ,aiunt enim non ideo quid esse euenturum1 quoniam id prouidentia futurum esse prospexerit1 sed e contrario potius1 quoniam quid futurum est1 id diuinam prouidentiam latere non posse eoque modo necessarium hoc in contrariam relabi partem1 neque enim necesse esse contingere quae prouidentur1 sed necesse esse quae futura sunt prouideri--quasi uero quae cuius rei causa sit praescientiane futurorum necessitatis an futurorum necessitas prouidentiae laboretur1 ac non illud demonstrare nitamur1 quoquo modo sese habeat ordo causarum1 necessarium esse euentum praescitarum rerum1 etiam si praescientia futuris rebus eueniendi necessitatem non uideatur inferre4 ,etenim si quispiam sedeat1 opinionem quae eum sedere coniectat ueram esse necesse est2 atque e conuerso rursus1 si de quopiam uera sit opinio quoniam sedet1 eum sedere necesse est4 ,in utroque igitur necessitas inest1 in hoc quidem sedendi1 at uero in altero ueritatis4 ,sed non idcirco quisque sedet quoniam uera est opinio1 sed haec potius uera est quoniam quempiam sedere praecessit4 ,ita cum causa ueritatis ex altera parte procedat1 inest tamen communis in utraque necessitas4 ,similia de prouidentia futurisque rebus ratiocinari patet4 ,nam etiam si idcirco quoniam futura sunt1 prouidentur1 non uero ideo quoniam prouidentur eueniunt1 nihilo minus tamen ab deo uel uentura prouideri uel prouisa necesse est euenire1#aga quod ad perimendam arbitrii libertatem solum satis est4 ,iam uero quam praeposterum est ut aeternae praescientiae temporalium rerum euentus causa esse dicatur6 ,quid est autem aliud arbitrari ideo deum futura quoniam sunt euentura prouidere1 quam putare quae olim acciderunt causam summae illius esse prouidentiae8 ,ad haec sicuti cum quid esse scio1 id ipsum esse necesse est1 ita cum quid futurum noui1 id ipsum futurum esse necesse est4 ,sic fit igitur ut euentus praescitae rei nequeat euitari4 ,postremo si quid aliquis aliorsum atque sese res habet existimet1 id non modo scientia non est1 sed est opinio fallax ab scientiae ueritate longe diuersa4 ,quare si quid ita futurum est ut eius certus ac necessarius non sit euentus1 id euenturum esse praesciri qui poterit8 ,sicut enim scientia ipsa impermixta est falsitati1 ita id quod ab ea concipitur esse aliter atque concipitur nequit4 ,ea namque causa est cur mendacio scientia careat1 quod se ita rem quamque habere necesse est uti eam sese habere scientia comprehendit4 ,quid igitur8 ,quonam modo deus haec incerta futura praenoscit8 ,nam si ineuitabiliter euentura censet quae etiam non euenire possibile est1 fallitur2 quod non sentire modo nefas est1 sed etiam uoce proferre4 ,at si ita uti sunt1 ita ea futura esse decernit1 ut aeque uel fieri ea uel non fieri posse cognoscat1 quae est haec praescientia quae nihil certum nihil stabile comprehendit8 ,aut quid hoc refert uaticinio illo ridiculo ,tiresiae8 ,quidquid dicam1 aut erit aut non4 ,quid etiam diuina prouidentia humana opinione praestiterit2 si uti homines incerta iudicat quorum est incertus euentus8 ,quod si apud illum rerum omnium certissimum fontem nihil incerti esse potest1 certus eorum est euentus quae futura firmiter ille praescierit4 ,quare nulla est humanis consiliis actionibusque libertas quas diuina mens sine falsitatis errore cuncta prospiciens ad unum alligat et constringit euentum4 ,quo semel recepto quantus occasus humanarum rerum consequatur liquet4 ,frustra enim bonis malisque praemia poenaeue proponuntur quae nullus meruit liber ac uoluntarius motus animorum4 ,idque omnium uidebitur iniquissimum quod nunc aequissimum iudicatur uel puniri improbos uel remunerari probos quos ad alterutrum non propria mittit uoluntas1 sed futuri cogit certa necessitas4 ,nec uitia igitur nec uirtutes quidquam fuerint1 sed omnium meritorum potius mixta atque indiscreta confusio4 ,quoque nihil sceleratius excogitari potest1 cum ex prouidentia rerum omnis ordo ducatur nihilque consiliis liceat humanis1 fit ut uitia quoque nostra ad bonorum omnium referantur auctorem4 ,igitur nec sperandi aliquid nec deprecandi ulla ratio est4 ,quid enim uel speret quisque uel etiam deprecetur1 quando optanda omnia series indeflexa conectit8 ,auferetur igitur unicum illud inter homines deumque commercium sperandi scilicet ac deprecandi4 ,si quidem iustae humilitatis pretio inaestimabilem uicem diuinae gratiae promeremur1 qui solus modus est quo cum deo colloqui homines posse uideantur illique inaccessae luci prius quoque quam impetrent ipsa supplicandi ratione coniungi4 ,quae si recepta futurorum necessitate nihil uirium habere credantur1 quid erit quo summo illi rerum principi conecti atque adhaerere possimus8 ,quare necesse erit humanum genus1 uti paulo ante cantabas1 dissaeptum atque disiunctum suo fonte fatiscere4 #aga euenire prouisa codd4 meliores4 ,,iii4 ,then ,i complained that ,i was now in a greater confusion and more doubtful difficulty than before4 ,what is that8 quoth she1 for ,i already conjecture what it is that troubleth thee4 ,it seemeth1 quoth ,i1 to be altogether impossible and repugnant that ,god foreseeth all things1 and that there should be any free-will4 ,for if ,god beholdeth all things and cannot be deceived1 that must of necessity follow which ,his providence foreseeth to be to come4 ,wherefore1 if from eternity he doth not only foreknow the deeds of men1 but also their counsels and wills1 there can be no free-will2 for there is not any other deed or will1 but those which the divine providence1 that cannot be deceived1 hath foreseen4 ,for if things can be drawn aside to any other end than was foreknown1 there will not be any firm knowledge of that which is to come1 but rather an uncertain opinion1 which in my opinion were impious to believe of ,god4 ,neither do ,i allow of that reason with which some suppose that they can dissolve the difficulty of this question4 ,for they say that nothing is therefore to come to pass because ,providence did foresee it1 but rather contrariwise1 because it shall be1 it could not be unknown to ,providence1 and in this manner the necessity passes over to the other side4 ,for it is not necessary1 they argue1 that those things should happen which are foreseen1 but it is necessary that those things should be foreseen that are to come--as though our problem were this1 which of them is the cause of a thing1 the foreknowledge of the necessity of things to come1 or the necessity of the foreknowledge of things to come1 and we were not trying to prove that1 howsoever these causes be ordered1 the event of the things which are foreknown is necessary1 even though the foreknowledge seemeth not to confer necessity of being upon the things themselves4 ,for if any man sitteth the opinion which thinketh so must needs be true1 and again on the other side1 if the opinion that one sitteth be true1 he must needs sit4 ,wherefore1 there is necessity in both1 in the one of sitting and in the other of truth4 ,but one sitteth not because the opinion is true1 but rather this is true because one hath taken his seat4 ,so that though the cause of truth proceedeth from one part1 yet there is a common necessity in both4 ,and the like is to be inferred of ,providence and future things4 ,for even though they be foreseen because they shall be1 yet they do not come to pass because they are foreseen1 notwithstanding it is necessary that either things to come be foreseen by ,god1 or that things foreseen do fall out1 which alone is sufficient to overthrow free-will4 ,but see how preposterous it is that the event of temporal things should be said to be the cause of the everlasting foreknowledge6 ,and what else is it to think that ,god doth therefore foresee future things1 because they are to happen1 than to affirm that those things which happened long since1 are the cause of that sovereign providence8 ,furthermore1 as when ,i know anything to be1 it must needs be2 so when ,i know that anything shall be1 it must needs be to come4 ,and so it followeth that the event of a thing foreknown cannot be avoided4 ,finally1 if any man thinketh otherwise than the thing is1 that is not only no knowledge1 but it is a deceitful opinion far from the truth of knowledge2 wherefore1 if anything is to be in such sort that the event of it is not certain or necessary1 how can that be foreknown that it shall happen8 ,for as knowledge is without mixture of falsity1 so that which is conceived by it cannot be otherwise than it is conceived4 ,for this is the cause why knowledge is without deceit1 because everything must needs be so as the knowledge apprehendeth it to be4 ,what then8 ,how doth ,god foreknow that these uncertain things shall be8 ,for if ,he judgeth that those things shall happen inevitably1 which it is possible shall not happen1 ,he is deceived1 which is not only impious to think1 but also to speak4 ,but if ,he supposeth that they shall happen in such sort as they are1 so that ,he knoweth that they may equally be done and not be done1 what foreknowledge is this which comprehendeth no certain or stable thing8 ,or in what is this better than that ridiculous prophecy of ,tiresias ,whatsoever ,i say shall either be or not be#agb8 or in what shall the divine providence exceed human opinion1 if1 as men1 ,god judgeth those things to be uncertain the event of which is doubtful8 ,but if nothing can be uncertain to that most certain fountain of all things1 the occurrence of those things is certain1 which ,he doth certainly know shall be4 ,wherefore there is no freedom in human counsels and actions1 which the divine mind1 foreseeing all things without error or falsehood1 tieth and bindeth to one event4 ,which once admitted1 it is evident what ruin of human affairs will ensue4 ,for in vain are rewards and punishments proposed to good and evil1 which no free and voluntary motion of their minds hath deserved4 ,and that will seem most unjust which is now judged most just1 that either the wicked should be punished or the good rewarded1 since their own will leadeth them to neither1 but they are compelled by the certain necessity of that which is to come4 ,by which means virtues and vices shall be nothing1 but rather there will follow a mixed confusion of all deserts4 ,and--than which there can be nothing invented more impious--since that all order of things proceedeth from ,providence1 and human counsels can do nothing1 it followeth that our vices also shall be referred to the author of goodness4 ,wherefore there is no means left to hope or pray for anything1 since an unflexible course connecteth all things that can be desired6 ,wherefore that only traffic betwixt ,god and men of hope and prayer shall be taken away3 if indeed by the price of just humility we deserve the unestimable benefit of ,god's grace2 for this is the only manner by which it seemeth that men may talk with ,god1 and by the very manner of supplication be joined to that inaccessible light before they obtain anything2 which if by the admitting the necessity of future things1 they be thought to have no force1 by what shall we be united and cleave to that ,sovereign ,prince of all things8 ,wherefore mankind must needs 7as thou saidest in thy verse a little before71 being separated and severed from its source1 fail and fall away4 #agb ,hor4 ,sat4 ii4 #e4 #ei4 ,,iii4 ,quaenam discors foedera rerum ,causa resoluit8 ,quis tanta deus ,veris statuit bella duobus1 ,vt quae carptim singula constent ,eadem nolint mixta iugari8 #e ,an nulla est discordia ueris ,semperque sibi certa cohaerent8 ,sed mens caecis obruta membris ,nequit oppressi luminis igne ,rerum tenues noscere nexus4 #aj ,sed cur tanto flagrat amore ,veri tectas reperire notas8 ,scitne quod appetit anxia nosse8 ,sed quis nota scire laborat8 ,at si nescit1 quid caeca petit8 #ae ,quis enim quidquam nescius optet ,aut quis ualeat nescita sequi8 ,quoue inueniat1 quisque#agc repertam ,queat ignarus noscere formam8 ,an cum mentem cerneret altam1 #bj ,pariter summam et singula norat8 ,nunc membrorum condita nube ,non in totum est oblita sui ,summamque tenet singula perdens4 ,igitur quisquis uera requirit1 #be ,neutro est habitu2 nam neque nouit ,nec penitus tamen omnia nescit1 ,sed quam retinens meminit summam ,consulit alte uisa retractans1 ,vt seruatis queat oblitas #cj ,addere partes4 #agc quisque codex ,bambergensis s4 xi43 quis codd4 meliores4 ,,iii4 ,what cause of discord breaks the bands of love8 ,what ,god between two truths such wars doth move8 ,that things which severally well settled be ,yet joined in one will never friendly prove8 ,or in true things can we no discord see1 ,because all certainties do still agree8 ,but our dull soul1 covered with members blind1 ,knows not the secret laws which things do bind1 ,by the drowned light of her oppressed fire4 ,why then1 the hidden notes of things to find1 ,doth she with such a love of truth desire8 ,if she knows that which she doth so require1 ,why wisheth she known things to know again8 ,if she knows not1 why strives she with blind pain8 ,who after things unknown will strive to go8 ,or will such ignorant pursuit maintain8 ,how shall she find them out8 ,or having so1 ,how shall she then their forms and natures know8 ,because this soul the highest mind did view1 ,must we needs say that it all nature knew8 ,now she1 though clouds of flesh do her debar1 ,forgets not all that was her ancient due1 ,but in her mind some general motions are1 ,though not the skill of things particular4 ,he that seeks truth in neither course doth fall2 ,not knowing all1 nor ignorant of all1 ,he marketh general things which he retains1 ,and matters seen on high doth back recall1 ,and things forgotten to his mind regains1 ,and joins them to that part which there remains4 ,,iv4 ,tum illa3 ,vetus1 inquit1 haec est de prouidentia querela ,marcoque ,tullio1 cum diuinationem distribuit1 uehementer agitata tibique ipsi res diu prorsus multumque quaesita1 sed haud quaquam ab ullo uestrum hactenus satis diligenter ac firmiter expedita4 ,cuius caliginis causa est1 quod humanae ratiocinationis motus ad diuinae praescientiae simplicitatem non potest admoueri1 quae si ullo modo cogitari queat1 nihil prorsus relinquetur ambigui4 ,quod ita demum patefacere atque expedire temptabo1 si prius ea quibus moueris expendero4 ,quaero enim1 cur illam soluentium rationem minus efficacem putes1 quae quia praescientiam non esse futuris rebus causam necessitatis existimat1 nihil impediri praescientia arbitrii libertatem putat4 ,num enim tu aliunde argumentum futurorum necessitatis trahis1 nisi quod ea quae praesciuntur non euenire non possunt8 ,si igitur praenotio nullam futuris rebus adicit necessitatem1 quod tu etiam paulo ante fatebare1 quid est quod uoluntarii exitus rerum ad certum cogantur euentum8 ,etenim positionis gratia1 ut quid consequatur aduertas1 statuamus nullam esse praescientiam4 ,num igitur quantum ad hoc attinet1 quae ex arbitrio eueniunt ad necessitatem cogantur8 ,minime4 ,statuamus iterum esse1 sed nihil rebus necessitatis iniungere2 manebit ut opinor eadem uoluntatis integra atque absoluta libertas4 ,sed praescientia1 inquies1 tametsi futuris eueniendi necessitas non est1 signum tamen est necessario ea esse uentura4 ,hoc igitur modo1 etiam si praecognitio non fuisset1 necessarios futurorum exitus esse constaret4 ,omne etenim signum tantum quid sit ostendit1 non uero efficit quod designat4 ,quare demonstrandum prius est nihil non ex necessitate contingere1 ut praenotionem signum esse huius necessitatis appareat4 ,alioquin si haec nulla est1 ne illa quidem eius rei signum poterit esse quae non est4 ,iam uero probationem firma ratione subnixam constat non ex signis neque petitis extrinsecus argumentis sed ex conuenientibus necessariisque causis esse ducendam4 ,sed qui fieri potest ut ea non proueniant quae futura esse prouidentur8 ,quasi uero nos ea quae prouidentia futura esse praenoscit non esse euentura credamus ac non illud potius arbitremur1 licet eueniant1 nihil tamen ut euenirent sui natura necessitatis habuisse2 quod hinc facile perpendas licebit4 ,plura etenim dum fiunt subiecta oculis intuemur1 ut ea quae in quadrigis moderandis atque flectendis facere spectantur aurigae atque ad hunc modum cetera4 ,num igitur quidquam illorum ita fieri necessitas ulla compellit8 ,minime4 ,frustra enim esset artis effectus1 si omnia coacta mouerentur4 ,quae igitur cum fiunt carent exsistendi necessitate1 eadem prius quam fiant sine necessitate futura sunt4 ,quare sunt quaedam euentura quorum exitus ab omni necessitate sit absolutus4 ,nam illud quidem nullum arbitror esse dicturum1 quod quae nunc fiunt1 prius quam fierent1 euentura non fuerint4 ,haec igitur etiam praecognita liberos habent euentus4 ,nam sicut scientia praesentium rerum nihil his quae fiunt1 ita praescientia futurorum nihil his quae uentura sunt necessitatis importat4 ,sed hoc1 inquis1 ipsum dubitatur1 an earum rerum quae necessarios exitus non habent ulla possit esse praenotio4 ,dissonare etenim uidentur putasque si praeuideantur consequi necessitatem1 si necessitas desit minime praesciri nihilque scientia comprehendi posse nisi certum2 quod si quae incerti sunt exitus ea quasi certa prouidentur1 opinionis id esse caliginem non scientiae ueritatem4 ,aliter enim ac sese res habeat arbitrari ab integritate scientiae credis esse diuersum4 ,cuius erroris causa est1 quod omnia quae quisque nouit ex ipsorum tantum ui atque natura cognosci aestimat quae sciuntur2 quod totum contra est ,omne enim quod cognoscitur non secundum sui uim sed secundum cognoscentium potius comprehenditur facultatem4 ,nam ut hoc breui liqueat exemplo1 eandem corporis rotunditatem aliter uisus aliter tactus agnoscit4 ,ille eminus manens totum simul iactis radiis intuetur2 hic uero cohaerens orbi atque coniunctus circa ipsum motus ambitum rotunditatem partibus comprehendit4 ,ipsum quoque hominem aliter sensus1 aliter imaginatio1 aliter ratio1 aliter intellegentia contuetur4 ,sensus enim figuram in subiecta materia constitutam1 imaginatio uero solam sine materia iudicat figuram4 ,ratio uero hanc quoque transcendit speciemque ipsam quae singularibus inest uniuersali consideratione perpendit4 ,intellegentiae uero celsior oculus exsistit2 supergressa namque uniuersitatis ambitum ipsam illam simplicem formam pura mentis acie contuetur4 ,in quo illud maxime considerandum est3 nam superior comprehendendi uis amplectitur inferiorem1 inferior uero ad superiorem nullo modo consurgit4 ,neque enim sensus aliquid extra materiam ualet uel uniuersales species imaginatio contuetur uel ratio capit simplicem formam1 sed intellegentia quasi desuper spectans concepta forma quae subsunt etiam cuncta diiudicat1 sed eo modo quo formam ipsam1 quae nulli alii nota esse poterat1 comprehendit4 ,nam et rationis uniuersum et imaginationis figuram et materiale sensibile cognoscit nec ratione utens nec imaginatione nec sensibus1 sed illo uno ictu mentis formaliter1 ut ita dicam1 cuncta prospiciens4 ,ratio quoque cum quid uniuersale respicit1 nec imaginatione nec sensibus utens imaginabilia uel sensibilia comprehendit4 ,haec est enim quae conceptionis suae uniuersale ita definiuit3 homo est animal bipes rationale4 ,quae cum uniuersalis notio sit1 tum imaginabilem sensibilemque esse rem nullus ignorat1 quod illa non imaginatione uel sensu sed in rationali conceptione considerat4 ,imaginatio quoque tametsi ex sensibus uisendi formandique figuras sumpsit exordium1 sensu tamen absente sensibilia quaeque conlustrat non sensibili sed imaginaria ratione iudicandi4 ,videsne igitur ut in cognoscendo cuncta sua potius facultate quam eorum quae cognoscuntur utantur8 ,neque id iniuria2 nam cum omne iudicium iudicantis actus exsistat1 necesse est ut suam quisque operam non ex aliena sed ex propria potestate perficiat4 ,,iv4 ,this1 quoth she1 is an ancient complaint of providence1 vehemently pursued by ,marcus ,tullius in his ,distribution of ,divination1#agd and a thing which thou thyself hast made great and long search after4 ,but hitherto none of you have used sufficient diligence and vigour in the explication thereof4 ,the cause of which obscurity is for that the motion of human discourse cannot attain to the simplicity of the divine knowledge1 which if by any means we could conceive1 there would not remain any doubt at all2 which ,i will endeavour to make manifest and plain when ,i have first explicated that which moveth thee4 ,for ,i demand why thou thinkest their solution unsufficient1 who think that free-will is not hindered by foreknowledge1 because they suppose that foreknowledge is not the cause of any necessity in things to come4 ,for fetchest thou any proof for the necessity of future things from any other principle1 but only from this1 that those things which are foreknown cannot choose but happen8 ,wherefore if foreknowledge imposeth no necessity upon future events1 which thou didst grant not long before1 why should voluntary actions be tied to any certain success8 ,for example's sake1 that thou mayest see what will follow1 let us suppose that there were no providence or foresight at all4 ,would those things which proceed from free-will be compelled to any necessity by this means8 ,no4 ,again1 let us grant it to be1 but that it imposeth no necessity upon anything2 no doubt the same freedom of will will remain whole and absolute4 ,but thou wilt say1 even though foreknowledge be not a necessity for things to happen1 yet it is a sign that they shall necessarily come to pass4 ,wherefore now1 even if there had been no foreknowledge1 the events of future things would have been necessary4 ,for all signs only show what is1 but cause not that which they design4 ,and consequently it must first be proved that all things fall out by necessity1 that it may appear that foreknowledge is a sign of this necessity4 ,for otherwise1 if there be no necessity1 neither can foreknowledge be the sign of that which is not4 ,besides it is manifest that every firm proof must be drawn from intrinsical and necessary causes and not from signs and other farfetched arguments4 ,but how is it possible those things should not happen which are foreseen to be to come8 ,as though we did believe that those things will not be which providence hath foreknown and do not rather judge that although they happen1 yet by their own nature they had no necessity of being1 which thou mayest easily gather hence4 ,for we see many things with our eyes while they are in doing1 as those things which the coachmen do while they drive and turn their coaches and in like manner other things4 ,now doth necessity compel any of these things to be done in this sort8 ,no4 ,for in vain should art labour if all things were moved by compulsion4 ,wherefore1 as these things are without necessity when they are in doing1 so likewise they are to come without necessity before they be done4 ,and consequently there are some things to come whose event is free from all necessity4 ,for ,i suppose no man will say that those things which are done now were not to come before they were done4 ,wherefore these things even being foreseen come freely to effect4 ,for as the knowledge of things present causeth no necessity in things which are in doing1 so neither the foreknowledge in things to come4 ,but thou wilt say3 ,this is the question1 whether there can be any foreknowledge of those things whose events are not necessary4 ,for these things seem opposite1 and thou thinkest that1 if future things be foreseen1 there followeth necessity1 if there be no necessity1 that they that are not foreknown1 and that nothing can be perfectly known unless it be certain4 ,but if uncertain events be foreseen as certain1 it is manifest that this is the obscurity of opinion and not the truth of knowledge4 ,for thou thinkest it to be far from the integrity of knowledge to judge otherwise than the thing is4 ,the cause of which error is because thou thinkest that all that is known is known only by the force and nature of the things themselves1 which is altogether otherwise4 ,for all that is known is not comprehended according to the force which it hath in itself1 but rather according to the faculty of them which know it4 ,for to explicate it with a brief example3 the sight and the feeling do diversely discern the same roundness of a die4 ,the sight standing aloof beholdeth it altogether by his beams2 but the feeling united and joined to the orb1 being moved about the compass of it1 comprehendeth the roundness by parts4 ,likewise sense1 imagination1 reason and understanding do diversely behold a man4 ,for sense looketh upon his form as it is placed in matter or subject1 the imagination discerneth it alone without matter1 reason passeth beyond this also and considereth universally the species or kind which is in particulars4 ,the eye of the understanding is higher yet4 ,for surpassing the compass of the whole world it beholdeth with the clear eye of the mind that simple form in itself4 ,in which that is chiefly to be considered1 that the superior force of comprehending embraceth the inferior2 but the inferior can by no means attain to the superior2 for the sense hath no force out of matter1 neither doth the imagination conceive universal species1 nor is reason capable of the simple form1 but the understanding1 as it were looking downward1 having conceived that form1 discerneth of all things which are under it1 but in that sort in which it apprehendeth that form which can be known by none of the other4 ,for it knoweth the universality of reason1 and the figure of imagination1 and the materiality of sense1 neither using reason1 nor imagination1 nor senses1 but as it were formally beholding all things with that one twinkling of the mind4 ,likewise reason1 when it considereth any universality1 comprehendeth both imagination and sensible things without the use of either imagination or senses4 ,for she defineth the universality of her conceit thus3 ,man is a reasonable1 two-footed1 living creature1 which being an universal knowledge1 no man is ignorant that it is an imaginable and sensible thing1 which she considereth by a reasonable conceiving and not by imagination or sense4 ,imagination also1 although it began by the senses of seeing and forming figures1 yet when sense is absent it beholdeth sensible things1 not after a sensible1 but after an imaginary manner of knowledge4 ,seest thou now how all these in knowing do rather use their own force and faculty than the force of those things which are known8 ,nor undeservedly2 for since all judgment is the act of him who judgeth1 it is necessary that every one should perfect his operation by his own power and not by the force of any other4 #agd ,de diuin1 ii4 ,,iv4 ,quondam porticus attulit ,obscuros nimium senes ,qui sensus et imagines ,e corporibus extimis ,credant mentibus imprimi1 #e ,vt quondam celeri stilo ,mos est aequore paginae1 ,quae nullas habeat notas1 ,pressas figere litteras4 ,sed mens si propriis uigens #aj ,nihil motibus explicat1 ,sed tantum patiens iacet ,notis subdita corporum ,cassasque in speculi uicem ,rerum reddit imagines1 #ae ,vnde haec sic animis uiget ,cernens omnia notio8 ,quae uis singula perspicit ,aut quae cognita diuidit8 ,quae diuisa recolligit #bj ,alternumque legens iter ,nunc summis caput inserit1 ,nunc decedit in infima1 ,tum sese referens sibi ,veris falsa redarguit8 #be ,haec est efficiens magis ,longe causa potentior ,quam quae materiae modo ,impressas patitur notas4 ,praecedit tamen excitans #cj ,ac uires animi mouens ,viuo in corpore passio4 ,cum uel lux oculos ferit ,vel uox auribus instrepit1 ,tum mentis uigor excitus #ce ,quas intus species tenet ,ad motus similes uocans ,notis applicat exteris ,introrsumque reconditis ,formis miscet imagines4 #dj ,,iv4 ,cloudy old prophets of the ,porch#age once taught ,that sense and shape presented to the thought ,from outward objects their impression take1 ,as when upon a paper smooth and plain ,on which as yet no marks of ink have lain ,we with a nimble pen do letters make4 ,but if our minds to nothing can apply ,their proper motions1 but do patient lie ,subject to forms which do from bodies flow1 ,as a glass renders empty#agf shapes of things1 ,who then can show from whence that motion springs ,by force of which the mind all things doth know8 ,or by what skill are several things espied8 ,and being known what power doth them divide1 ,and thus divided doth again unite1 ,and with a various journey oft aspires ,to highest things1 and oft again retires ,to basest1 nothing being out of sight1 ,and when she back unto herself doth move1 ,doth all the falsehoods by the truth reprove8 ,this vigour needs must be an active cause1 ,and with more powerful forces must be deckt1 ,than that which from those forms1 that do reflect ,from outward matter1 all her virtue draws4 ,and yet in living bodies passion's might ,doth go before1 whose office is to incite1 ,and the first motions in the mind to make4 ,as when the light unto our eyes appears1 ,or some loud voice is sounded in our ears1 ,then doth the strength of the dull mind awake ,those phantasies which she retains within2 ,she stirreth up such notions to begin1 ,whose objects with their natures best agree1 ,and thus applying them to outward things1 ,she joins the external shapes which thence she brings ,with forms which in herself included be4 #age ,the ,porch1 i4e4 the ,painted ,porch 7,greek3 stoa poikilae7 at ,athens1 the great hall adorned with frescoes of the battle of ,marathon1 which served as lecture-room to ,zeno1 the founder of the ,stoic sect4 #agf ,cf4 ,quin potius noscas rerum simulacra uagari ,multa modis multis nulla ui cassaque sensu4 ,but rather you are to know that idols or things wander about many in number in many ways1 of no force1 powerless to excite sense4--,lucr4 iv4 #abg1 #abh 7trans4 ,munro74 ,v4 ,quod si in corporibus sentiendis1 quamuis afficiant instrumenta sensuum forinsecus obiectae qualitates animique agentis uigorem passio corporis antecedat quae in se actum mentis prouocet excitetque interim quiescentes intrinsecus formas1 si in sentiendis1 inquam1 corporibus animus non passione insignitur1 sed ex sua ui subiectam corpori iudicat passionem1 quanto magis ea quae cunctis corporum affectionibus absoluta sunt1 in discernendo non obiecta extrinsecus sequuntur1 sed actum suae mentis expediunt8 ,hac itaque ratione multiplices cognitiones diuersis ac differentibus cessere substantiis4 ,sensus enim solus cunctis aliis cognitionibus destitutus immobilibus animantibus cessit quales sunt conchae maris quaeque alia saxis haerentia nutriuntur1 imaginatio uero mobilibus beluis quibus iam inesse fugiendi appetendiue aliquis uidetur affectus1 ratio uero humani tantum generis est sicut intellegentia sola diuini4 ,quo fit ut ea notitia ceteris praestet quae suapte natura non modo proprium sed ceterarum quoque notitiarum subiecta cognoscit4 ,quid igitur1 si ratiocinationi sensus imaginatioque refragentur1 nihil esse illud uniuersale dicentes quod sese intueri ratio putet8 ,quod enim sensibile uel imaginabile est1 id uniuersum esse non posse2 aut igitur rationis uerum esse iudicium nec quidquam esse sensibile1 aut quoniam sibi notum sit plura sensibus et imaginationi esse subiecta1 inanem conceptionem esse rationis quae quod sensibile sit ac singulare quasi quiddam uniuersale consideret4 ,ad haec1 si ratio contra respondeat se quidem et quod sensibile et quod imaginabile sit in uniuersitatis ratione conspicere1 illa uero ad uniuersitatis cognitionem adspirare non posse1 quoniam eorum notio corporales figuras non possit excedere1 de rerum uero cognitione firmiori potius perfectiorique iudicio esse credendum1 in huiusmodi igitur lite nos quibus tam ratiocinandi quam imaginandi etiam sentiendique uis inest nonne rationis potius causam probaremus8 ,simile est quod humana ratio diuinam intellegentiam futura1 nisi ut ipsa cognoscit1 non putat intueri4 ,nam ita disseris3 ,si qua certos ac necessarios habere non uideantur euentus1 ea certo euentura praesciri nequeunt4 ,harum igitur rerum nulla est praescientia1 quam si etiam in his esse credamus1 nihil erit quod non ex necessitate proueniat4 ,si igitur uti rationis participes sumus ita diuinae iudicium mentis habere possemus1 sicut imaginationem sensumque rationi cedere oportere iudicauimus1 sic diuinae sese menti humanam submittere rationem iustissimum censeremus4 ,quare in illius summae intellegentiae cacumen1 si possumus1 erigamur2 illic enim ratio uidebit quod in se non potest intueri1 id autem est1 quonam modo etiam quae certos exitus non habent1 certa tamen uideat ac definita praenotio neque id sit opinio sed summae potius scientiae nullis terminis inclusa simplicitas4 ,v4 ,and if in sentient bodies1 although the qualities of outward objects do move the organs of sense1 and the passion of the body goeth before the vigour of the active mind1 provoking her action to itself and exciting the inward forms which before lay quiet2 if1 ,i say1 in perceiving these corporal objects the mind taketh not her impression from passion1 but by her own force judgeth of the passion itself1 which is objected to the body2 how much more do those powers exercise the action of their mind and not only follow the outward objects in their judgment1 which are free from all affections of the body8 ,wherefore in this sort have diverse and different substances knowledges of many kinds4 ,for only sense destitute of all other means of knowledge is in those living creatures which are unmovable1 as some shell-fish and other which stick to stones and so are nourished2 and imagination in movable beasts who seem to have some power to covet and fly4 ,but reason belongeth only to mankind1 as understanding to things divine4 ,so that that knowledge is most excellent which of itself doth not only know her own object1 but also those which belong to others4 ,what then1 if sense and imagination repugn to discourse and reason1 affirming that universality to be nothing which reason thinketh herself to see8 ,for that cannot be universal1 they argue1 which is either sensible or imaginable2 wherefore either the judgment of reason must be true and nothing at all sensible1 or because they know that many things are subject to the senses and imagination1 the conceit of reason is vain1 which considereth that which is sensible and singular as if it were universal4 ,moreover if reason should answer that she beholdeth in her universality all that which is sensible or imaginable1 but they cannot aspire to the knowledge of universality1 because their knowledge cannot surpass corporal figures and shapes1 and that we must give more credit to the firmer and more perfect judgment about the knowledge of things1 in this contention should not we1 who have the power of discoursing as well as of imagination and sense1 rather take reason's part8 ,the very like happeneth when human reason doth not think that the divine understanding doth behold future things otherwise than she herself doth4 ,for thus thou arguest3 ,if any things seem not to have certain and necessary events1 they cannot be certainly foreknown to be to come4 ,wherefore there is no foreknowledge of these things1 and if we think that there is any1 there shall be nothing which happeneth not of necessity4 ,if1 therefore1 as we are endued with reason1 we could likewise have the judgment proper to the divine mind1 as we have judged that imagination and sense must yield to reason1 so likewise we would think it most reasonable and just that human reason should submit herself to the divine mind4 ,wherefore let us be lifted up as much as we can to that height of the highest mind2 for there reason shall see that which she cannot behold in herself4 ,and that is1 how a certain and definite foreknowledge seeth even those things which have no certain issue1 and that this is no opinion1 but rather the simplicity of the highest knowledge enclosed within no bounds4 ,v4 ,quam uariis terras animalia permeant figuris6 ,namque alia extento sunt corpore pulueremque uerrunt ,continuumque trahunt ui pectoris incitata sulcum ,sunt quibus alarum leuitas uaga uerberetque uentos ,et liquido longi spatia aetheris enatet uolatu1 #e ,haec pressisse solo uestigia gressibusque gaudent ,vel uirides campos transmittere uel subire siluas4 ,quae uariis uideas licet omnia discrepare formis1 ,prona tamen facies hebetes ualet ingrauare sensus4 ,vnica gens hominum celsum leuat altius cacumen #aj ,atque leuis recto stat corpore despicitque terras4 ,haec nisi terrenus male desipis1 admonet figura1 ,qui recto caelum uultu petis exserisque frontem1 ,in sublime feras animum quoque1 ne grauata pessum ,inferior sidat mens corpore celsius leuata4 #ae ,v4 ,what several figures things that live upon the earth do keep6 ,some have their bodies stretched in length by which the dust they sweep ,and do continual furrows make while on their breasts they creep4 ,some lightly soaring up on high with wings the wind do smite ,and through the longest airy space pass with an easy flight4 ,some by their paces to imprint the ground with steps delight1 ,which through the pleasant fields do pass or to the woods do go1 ,whose several forms though to our eyes they do a difference show1 ,yet by their looks cast down on earth their senses heavy grow4 ,men only with more stately shape to higher objects rise1 ,who with erected bodies stand and do the earth despise4 ,these figures warn 7if baser thoughts blind not thine earthly eyes7 ,that thou who with an upright face dost look upon the sky1 ,shouldst also raise thy mind aloft1 lest while thou bearest high ,thine earthly head1 thy soul opprest beneath thy body lie4 ,,vi4 ,quoniam igitur1 uti paulo ante monstratum est1 omne quod scitur non ex sua sed ex conprehendentium natura cognoscitur1 intueamur nunc quantum fas est1 quis sit diuinae substantiae status1 ut quaenam etiam scientia eius sit1 possimus agnoscere4 ,deum igitur aeternum esse cunctorum ratione degentium commune iudicium est4 ,quid sit igitur aeternitas consideremus2 haec enim nobis naturam pariter diuinam scientiamque patefacit4 ,aeternitas igitur est interminabilis uitae tota simul et perfecta possessio1 quod ex collatione temporalium clarius liquet4 ,nam quidquid uiuit in tempore id praesens a praeteritis in futura procedit nihilque est in tempore constitutum quod totum uitae suae spatium pariter possit amplecti4 ,sed crastinum quidem nondum adprehendit2 hesternum uero iam perdidit2 in hodierna quoque uita non amplius uiuitis quam in illo mobili transitorioque momento4 ,quod igitur temporis patitur condicionem1 licet illud1 sicuti de mundo censuit ,aristoteles1 nec coeperit umquam esse nec desinat uitaque eius cum temporis infinitate tendatur1 nondum tamen tale est ut aeternum esse iure credatur4 ,non enim totum simul infinitae licet uitae spatium comprehendit atque complectitur1 sed futura nondum transacta iam non habet4 ,quod igitur interminabilis uitae plenitudinem totam pariter comprehendit ac possidet1 cui neque futuri quidquam absit nec praeteriti fluxerit1 id aeternum esse iure perhibetur1 idque necesse est et sui compos praesens sibi semper adsistere et infinitatem mobilis temporis habere praesentem4 ,vnde non recte quidam1 qui cum audiunt uisum ,platoni mundum hunc nec habuisse initium temporis nec habiturum esse defectum1 hoc modo conditori conditum mundum fieri coaeternum putant4 ,aliud est enim per interminabilem duci uitam1 quod mundo ,plato tribuit1 aliud interminabilis uitae totam pariter complexum esse praesentiam1 quod diuinae mentis proprium esse manifestum est4 ,neque deus conditis rebus antiquior uideri debet temporis quantitate sed simplicis potius proprietate naturae4 ,hunc enim uitae immobilis praesentarium statum infinitus ille temporalium rerum motus imitatur cumque eum effingere atque aequare non possit1 ex immobilitate deficit in motum1 ex simplicitate praesentiae decrescit in infinitam futuri ac praeteriti quantitatem2 et cum totam pariter uitae suae plenitudinem nequeat possidere1 hoc ipso quod aliquo modo numquam esse desinit2 illud quod implere atque exprimere non potest1 aliquatenus uidetur aemulari alligans se ad qualemcumque praesentiam huius exigui uolucrisque momenti1 quae1 quoniam manentis illius praesentiae quandam gestat imaginem1 quibuscumque contigerit id praestat ut esse uideantur4 ,quoniam uero manere non potuit1 infinitum temporis iter arripuit eoque modo factum est ut continuaret eundo uitam cuius plenitudinem complecti non ualuit permanendo4 ,itaque si digna rebus nomina uelimus imponere1 ,platonem sequentes deum quidem aeternum1 mundum uero dicamus esse perpetuum4 ,quoniam igitur omne iudicium secundum sui naturam quae sibi subiecta sunt comprehendit1 est autem deo semper aeternus ac praesentarius status2 scientia quoque eius omnem temporis supergressa motionem in suae manet simplicitate praesentiae infinitaque praeteriti ac futuri spatia complectens omnia quasi iam gerantur in sua simplici cognitione considerat4 ,itaque si praesentiam pensare uelis qua cuncta dinoscit1 non esse praescientiam quasi futuri sed scientiam numquam deficientis instantiae rectius aestimabis2 unde non praeuidentia sed prouidentia potius dicitur1 quod porro ab rebus infimis constituta quasi ab excelso rerum cacumine cuncta prospiciat4 ,quid igitur postulas ut necessaria fiant quae diuino lumine lustrentur1 cum ne homines quidem necessaria faciant esse quae uideant8 ,num enim quae praesentia cernis1 aliquam eis necessitatem tuus addit intuitus8 ,minime4 ,atqui si est diuini humanique praesentis digna collatio1 uti uos uestro hoc temporario praesenti quaedam uidetis1 ita ille omnia suo cernit aeterno4 ,quare haec diuina praenotio naturam rerum proprietatemque non mutat taliaque apud se praesentia spectat qualia in tempore olim futura prouenient4 ,nec rerum iudicia confundit unoque suae mentis intuitu tam necessarie quam non necessarie uentura dinoscit2 sicuti uos cum pariter ambulare in terra hominem et oriri in caelo solem uidetis1 quamquam simul utrumque conspectum tamen discernitis et hoc uoluntarium illud esse necessarium iudicatis1 ita igitur cuncta despiciens diuinus intuitus qualitatem rerum minime perturbat apud se quidem praesentium1 ad condicionem uero temporis futurarum4 ,quo fit ut hoc non sit opinio sed ueritate potius nixa cognitio1 cum exstaturum quid esse cognoscit quod idem exsistendi necessitate carere non nesciat4 ,hic si dicas quod euenturum deus uidet id non euenire non posse1 quod autem non potest non euenire id ex necessitate contingere1 meque ad hoc nomen necessitatis adstringas2 fatebor rem quidem solidissimae ueritatis sed cui uix aliquis nisi diuini speculator accesserit4 ,respondebo namque idem futurum1 cum ad diuinam notionem refertur1 necessarium1 cum uero in sua natura perpenditur1 liberum prorsus atque absolutum uideri4 ,duae sunt etenim necessitates1 simplex una1 ueluti quod necesse est omnes homines esse mortales1 altera condicionis1 ut si aliquem ambulare scias1 eum ambulare necesse est2 quod enim quisque nouit1 id esse aliter ac notum est nequit1 sed haec condicio minime secum illam simplicem trahit4 ,hanc enim necessitatem non propria facit natura sed condicionis adiectio2 nulla enim necessitas cogit incedere uoluntate gradientem1 quamuis eum tum cum graditur incedere necessarium sit4 ,eodem igitur modo1 si quid prouidentia praesens uidet1 id esse necesse est1 tametsi nullam naturae habeat necessitatem4 ,atqui deus ea futura quae ex arbitrii libertate proueniunt praesentia contuetur4 ,haec igitur ad intuitum relata diuinum necessaria fiant per condicionem diuinae notionis2 per se uero considerata ab absoluta naturae suae libertate non desinunt4 ,fient igitur procul dubio cuncta quae futura deus esse praenoscit1 sed eorum quaedam de libero proficiscuntur arbitrio2 quae quamuis eueniant1 exsistendo tamen naturam propriam non amittunt1 qua priusquam fierent etiam non euenire potuissent4 ,quid igitur refert non esse necessaria1 cum propter diuinae scientiae condicionem modis omnibus necessitatis instar eueniet8 ,hoc scilicet quod ea quae paulo ante proposui1 sol oriens et gradiens homo4 ,quae dum fiunt1 non fieri non possunt2 eorum tamen unum prius quoque quam fieret1 necesse erat exsistere1 alterum uero minime4 ,ita etiam quae praesentia deus habet1 dubio procul exsistent1 sed eorum hoc quidem de rerum necessitate descendit1 illud uero de potestate facientium4 ,haud igitur iniuria diximus haec si ad diuinam notitiam referantur necessaria1 si per se considerentur necessitatis esse nexibus absoluta2 sicuti omne quod sensibus patet1 si ad rationem referas1 uniuersale est1 si ad se ipsa respicias1 singulare4 ',sed si in mea1' inquies1 'potestate situm est mutare propositum1 euacuabo prouidentiam1 cum quae illa praenoscit forte mutauero4' ,respondebo3 propositum te quidem tuum posse deflectere1 sed quoniam et id te posse et an facias quoue conuertas praesens prouidentiae ueritas intuetur1 diuinam te praescientiam non posse uitare1 sicuti praesentis oculi effugere non possis intuitum1 quamuis te in uarias actiones libera uoluntate conuerteris4 ,quid igitur inquies8 ,ex meane dispositione scientia diuina mutabitur1 ut cum ego nunc hoc nunc aliud uelim1 illa quoque noscendi uices alternare uideatur8 ,minime4 ,omne namque futurum diuinus praecurrit intuitus et ad praesentiam propriae cognitionis retorquet ac reuocat nec alternat1 ut aestimas1 nunc hoc nunc illud praenoscendi uice1 sed uno ictu mutationes tuas manens praeuenit atque complectitur4 ,quam comprehendendi omnia uisendique praesentiam non ex futurarum prouentu rerum1 sed ex propria deus simplicitate sortitus est4 ,ex quo illud quoque resoluitur quod paulo ante posuisti indignum esse1 si scientiae dei causam futura nostra praestare dicantur4 ,haec enim scientiae uis praesentaria notione cuncta complectens rebus modum omnibus ipsa constituit1 nihil uero posterioribus debet4 ,quae cum ita sint1 manet intemerata mortalibus arbitrii libertas nec iniquae leges solutis omni necessitate uoluntatibus praemia poenasque proponunt4 ,manet etiam spectator desuper cunctorum praescius deus uisionisque eius praesens semper aeternitas cum nostrorum actuum futura qualitate concurrit bonis praemia malis supplicia dispensans4 ,nec frustra sunt in deo positae spes precesque2 quae cum rectae sunt1 inefficaces esse non possunt4 ,auersamini igitur uitia1 colite uirtutes1 ad rectas spes animum subleuate1 humiles preces in excelsa porrigite4 ,magna uobis est1 si dissimulare non uultis1 necessitas indicta probitatis1 cum ante oculos agitis iudicis cuncta cernentis4 ,,vi4 ,seeing1 therefore1 as hath been showed1 all that is known is not comprehended by its own nature but by the power of him which comprehendeth it1 let us see now1 as much as we may1 what is the state of the divine substance that we may also know what ,his knowledge is4 ,wherefore it is the common judgment of all that live by reason that ,god is everlasting1 and therefore let us consider what eternity is4 ,for this declareth unto us both the divine nature and knowledge4 ,eternity therefore is a perfect possession altogether of an endless life1 which is more manifest by the comparison of temporal things1 for whatsoever liveth in time1 that being present proceedeth from times past to times to come1 and there is nothing placed in time which can embrace all the space of its life at once4 ,but it hath not yet attained to-morrow and hath lost yesterday4 ,and you live no more in this day's life than in that movable and transitory moment4 ,wherefore1 whatsoever suffereth the condition of time1 although1 as ,aristotle thought of the world1 it never began nor were ever to end1 and its life did endure with infinite time1 yet it is not such that it ought to be called everlasting4 ,for it doth not comprehend and embrace all the space of its life together1 though that life be infinite1 but it hath not the future time which is yet to come4 ,that then which comprehendeth and possesseth the whole fulness of an endless life together1 to which neither any part to come is absent1 nor of that which is past hath escaped1 is worthy to be accounted everlasting1 and this is necessary1 that being no possession in itself1 it may always be present to itself1 and have an infinity of movable time present to it4 ,wherefore they are deceived who1 hearing that ,plato thought that this world had neither beginning of time nor should ever have any end1 think that by this means the created world should be coeternal with the ,creator4 ,for it is one thing to be carried through an endless life1 which ,plato attributed to the world1 another thing to embrace the whole presence of an endless life together1 which is manifestly proper to the divine mind4 ,neither ought ,god to seem more ancient than the things created1 by the quantity of time1 but rather by the simplicity of ,his divine nature4 ,for that infinite motion of temporal things imitateth the present state of the unmovable life1 and since it cannot express nor equal it1 it falleth from immobility to motion1 and from the simplicity of presence1 it decreaseth to an infinite quantity of future and past1 and since it cannot possess together all the fulness of its life1 by never leaving to be in some sort1 it seemeth to emulate in part that which it cannot fully obtain and express1 tying itself to this small presence of this short and swift moment1 which because it carrieth a certain image of that abiding presence1 whosoever hath it1 seemeth to be4 ,but because it could not stay it undertook an infinite journey of time1 and so it came to pass that it continued that life by going whose plenitude it could not comprehend by staying4 ,wherefore1 if we will give things their right names1 following ,plato1 let us say that ,god is everlasting and the world perpetual4 ,wherefore1 since every judgment comprehendeth those things which are subject unto it1 according to its own nature1 and ,god hath always an everlasting and present state1 ,his knowledge also surpassing all motions of time1 remaineth in the simplicity of ,his presence1 and comprehending the infinite spaces of that which is past and to come1 considereth all things in ,his simple knowledge as though they were now in doing4 ,so that1 if thou wilt weigh ,his foreknowledge with which ,he discerneth all things1 thou wilt more rightly esteem it to be the knowledge of a never fading instant than a foreknowledge as of a thing to come4 ,for which cause it is not called praevidence or foresight1 but rather providence1 because1 placed far from inferior things1 it overlooketh all things1 as it were1 from the highest top of things4 ,why1 therefore1 wilt thou have those things necessary which are illustrated by the divine light1 since that not even men make not those things necessary which they see8 ,for doth thy sight impose any necessity upon those things which thou seest present8 ,no4 ,but the present instant of men may well be compared to that of ,god in this3 that as you see some things in your temporal instant1 so ,he beholdeth all things in ,his eternal present4 ,wherefore this divine foreknowledge doth not change the nature and propriety of things1 and it beholdeth them such in ,his presence as they will after come to be1 neither doth ,he confound the judgment of things1 and with one sight of ,his mind ,he discerneth as well those things which shall happen necessarily as otherwise4 ,as you1 when at one time you see a man walking upon the earth and the sun rising in heaven1 although they be both seen at once1 yet you discern and judge that the one is voluntary1 and the other necessary1 so likewise the divine sight beholding all things disturbeth not the quality of things which to ,him are present1 but in respect of time are yet to come4 ,and so this is not an opinion but rather a knowledge grounded upon truth1 when ,he knoweth that such a thing shall be1 which likewise ,he is not ignorant that it hath no necessity of being4 ,here if thou sayest that cannot choose but happen which ,god seeth shall happen1 and that which cannot choose but happen1 must be of necessity1 and so tiest me to this name of necessity1 ,i will grant that it is a most solid truth1 but whereof scarce any but a contemplator of divinity is capable4 ,for ,i will answer that the same thing is necessary when it is referred to the ,divine knowledge2 but when it is weighed in its own nature that it seemeth altogether free and absolute4 ,for there be two necessities3 the one simple1 as that it is necessary for all men to be mortal2 the other conditional1 as if thou knowest that any man walketh1 he must needs walk4 ,for what a man knoweth cannot be otherwise than it is known4 ,but this conditional draweth not with it that simple or absolute necessity4 ,for this is not caused by the nature of the thing1 but by the adding a condition4 ,for no necessity maketh him to go that goeth of his own accord1 although it be necessary that he goeth while he goeth4 ,in like manner1 if providence seeth anything present1 that must needs be1 although it hath no necessity of nature4 ,but ,god beholdeth those future things1 which proceed from free-will1 present4 ,these things1 therefore1 being referred to the divine sight are necessary by the condition of the divine knowledge1 and1 considered by themselves1 they lose not absolute freedom of their own nature4 ,wherefore doubtless all those things come to pass which ,god foreknoweth shall come1 but some of them proceed from free-will1 which though they come to pass1 yet do not1 by coining into being1 lose1 since before they came to pass1 they might also not have happened4 ,but what importeth it that they are not necessary1 since that by reason of the condition of the divine knowledge they come to pass in all respects as if they were necessary8 ,it hath the same import as those things which ,i proposed a little before--the sun rising and the man going4 ,while they are in doing1 they cannot choose but be in doing2 yet one of them was necessarily to be before it was1 and the other not4 ,likewise those things which ,god hath present1 will have doubtless a being1 but some of them proceed from the necessity of things1 other from the power of the doers4 ,and therefore we said not without cause that these1 if they be referred to ,god's knowledge1 are necessary2 and if they be considered by themselves1 they are free from the bonds of necessity4 ,as whatsoever is manifest to senses1 if thou referrest it to reason1 is universal2 if thou considerest the things themselves1 it is singular or particular4 ,but thou wilt say1 ',if it is in my power to change my purpose1 shall ,i frustrate providence if ,i chance to alter those things which she foreknoweth8' ,i answer that thou mayest indeed change thy purpose1 but because the truth of providence1 being present1 seeth that thou canst do so1 and whether thou wilt do so or no1 and what thou purposest anew1 thou canst not avoid the divine foreknowledge1 even as thou canst not avoid the sight of an eye which is present1 although thou turnest thyself to divers actions by thy free-will4 ,but yet thou wilt inquire whether ,god's knowledge shall be changed by thy disposition1 so that when thou wilt now one thing1 and now another1 it should also seem to have divers knowledges4 ,no4 ,for ,god's sight preventeth all that is to come and recalleth and draweth it to the presence of ,his own knowledge2 neither doth ,he vary1 as thou imaginest1 now knowing one thing and now another1 but in one instant without moving preventeth and comprehendeth thy mutations4 ,which presence of comprehending and seeing all things1 ,god hath not by the event of future things but by ,his own simplicity4 ,by which that doubt is also resolved which thou didst put a little before1 that it is an unworthy thing that our future actions should be said to cause the knowledge of ,god4 ,for this force of the divine knowledge comprehending all things with a present notion appointeth to everything its measure and receiveth nothing from ensuing accidents4 ,all which being so1 the free-will of mortal men remaineth unviolated1 neither are the laws unjust which propose punishments and rewards to our wills1 which are free from all necessity4 ,there remaineth also a beholder of all things which is ,god1 who foreseeth all things1 and the eternity of ,his vision1 which is always present1 concurreth with the future quality of our actions1 distributing rewards to the good and punishments to the evil4 ,neither do we in vain put our hope in ,god or pray to ,him2 for if we do this well and as we ought1 we shall not lose our labour or be without effect4 ,wherefore fly vices1 embrace virtues1 possess your minds with worthy hopes1 offer up humble prayers to your highest ,prince4 ,there is1 if you will not dissemble1 a great necessity of doing well imposed upon you1 since you live in the sight of your ,judge1 who beholdeth all things4 ,,symmachi ,,versvs ,fortunae et uirtutis opus1 ,seuerine ,boethi1 ,e patria pulsus non tua per scelera1 ,tandem ignotus habes qui te colat1 ut tua uirtus ,vt tua fortuna promeruitque ,greek3 sophos4 ,post obitum dant fata locum1 post fata superstes ,vxoris propriae te quoque fama colit4 ,,epigram ,,by ,,symmachus#agg ,boethius6 model of all weal and worth1 ,unjustly from thy country driven forth1 ,thy fame1 unfamed at last1 yet one shall praise1 ,one voice the cry of approbation raise2 ,what life denied1 through death kind heaven giveth2 ,thine honour in thy wife's for ever liveth4 #agg ,this epigram was found by ,barth in a ,merseburg codex1 and first printed in his ,adversaria 7#afbd74 ,if genuine 7and the faithful reproduction the error ,,symmachivs for ,,symmachi ,,vs or ,,vr1 i4e4 ,,versvs1 is in its favour71 the author may be either the son or the father-in-law of ,boethius4 ,some readers may prefer to rank this poem with the epitaph on ,elpis1 the supposititious first wife of ,boethius1 on whom see ,obbarius1 ,de cons4 p4 xii4 ,at any rate it is as old as the times of ,hrabanus ,maurus1 who imitated it in a poem also first published by ,barth4 ,see ,peiper1 ,cons4 p4 xxxviiii4 ,,index ,aaron4 ,abel4 ,abraham4 abstraction4 academical studies4 ,achaemenian rocks4 ,achelous4 ,achilles1 statue of4 ,adam4 ,greek3 aeides1 to4 ,aemilius ,paulus4 aequiuocus4 aeternitas4 ,agamemnon1 see ,atrides4 age1 the former4 ,agrippina4 ,albinus4 ,alcibiades4 ,alexander ,aphrod44 allegorical method4 ,anaxagoras4 ,anaxarchus4 angels4 ,antaeus4 ,antoninus 7,caracalla74 ,apollodorus4 ,apuleius4 ,arcturus4 ,arians ,aristotle1 on nature2 ,de physicis2 ,protrepticus2 ,arius4 ,atrides4 ,augustine1 ,st4 ,auster4 ,bacchus4 baptism4 ,basil1 informer4 ,being4 ,boethius1 life2 the first scholastic2 an independent philosopher2 his philosophic ambition2 his achievement2 a ,christian2 perhaps a martyr2 son-in-law of ,symmachus2 his wife2 his sons2 early training2 youthful poetry2 premature old age2 his learning2 his library2 his lofty position2 his principles2 the champion of the oppressed2 of the ,senate2 his accusers2 his accusation2 sentence4 ,botes4 ,boreas4 ,brutus4 ,busiris4 ,cacus4 ,caesar1 see ,gaius4 ,campania4 ,canius4 ,cassiodorus4 categories1 the ten4 ,catholic ,church1 faith2 religion4 ,catholics4 ,cato4 ,catullus4 ,caucasus4 ,centaurs4 ,cerberus4 ,ceres4 ,chremes4 ,christ1 advent of2 baptism2 life and death2 resurrection and ascension2 nature2 person2 divinity2 humanity2 ,perfect ,man and ,perfect ,god4 ,christian faith1 religion4 ,cicero1 ,de diuinatione2 ,tusc4 ,circe4 ,claudian4 ,claudianus1 ,mamertus1 coemptio4 ,conigastus1 consistere1 ,consolation of ,philosophy1 method and object4 consulate4 corollary1 see porisma4 ,corus4 ,crab4 ,croesus4 ,cyclops4 ,cynthia4 ,cyprian1 informer4 ,cyrus4 ,dante4 ,david4 ,decoratus4 demons4 ,devil4 dialectic4 difference4 ,diogenes ,laertius4 ,dionysius4 divine nature1 eternal1 substance4 divinity of ,christ1 see ,christ1 diuisio4 ,dorset1 ,countess of4 ,greek3 ,eisagogae1 ,porphyry's4 ,eleatic studies4 elements4 ,elpis4 ,enneades4 ,epicureans4 ,epicurus4 esse4 essentia4 eternity4 ,etna4 ,euphrates4 ,euripides4 ,euripus4 ,eurus4 ,eutyches4 ,eutychian error4 ,eutychians4 ,evander4 ,eve4 evil is nothing4 ,fabricius4 ,fame4 fatal order4 ,fate4 fire1 nature of4 ,flood4 form4 ,fortune4 free-will4 ,furies4 ,gaius ,caesar 7,caligula74 ,gaudentius4 geometricians4 ,germanicus4 ,giants4 ,gilbert de la ,porre4 ,glory4 ,god1 categories applied to1 without difference2 is what ,he is2 is ,pure ,form2 is ,greek3 ousia1 ousiosis1 huphistasthai2 ,one2 ,triune2 is good2 goodness2 happiness2 everlasting2 omnipresent2 just2 omnipotent2 incomprehensible2 one ,father2 true ,sun2 ,creator2 ,ruler2 ,mover2 ,judge2 sees all things2 foresees all things2 ,his knowledge2 ,his providence2 cannot do evil2 wills only good2 prayer to ,him not vain4 good1 the prime4 good1 all seek4 goodness is happiness1 is ,god4 grace4 ,greek4 ,happiness is ,god4 ,haurau4 ,hebdomads4 ,hecuba4 ,hercules4 heresy1 see ,arius1 ,eutyches1 ,nestorius1 ,sabellians4 ,hermus4 ,herodotus4 ,hesperus4 ,holder4 ,homer4 ,horace4 human nature1 humanity of ,christ1 see ,christ4 humanity4 ,iamblichus4 id quod est4 id quod est esse4 ,indus4 instrumentum4 ,isaac4 ,ishmael4 ,ixion4 ,jacob4 ,jerusalem4 ,jesus4 ,jews4 ,iohannes ,scottus4 ,john the ,deacon4 ,jordan4 ,joshua4 ,judah4 ,kanius1 see ,canius4 ,greek3 kata parathesin4 ,latin4 lethargy4 ,livy4 ,lucan4 ,lucifer4 ,lucretius4 ,lybia4 ,lybian lions4 ,lydians4 ,lynceus4 ,macedonius4 see ,aemilius ,paulus4 ,macrobius4 ,mary1 the ,blessed ,virgin14 mathematical method4 mathematics4 matter4 ,medea4 ,mercury4 ,moses4 ,muses4 music1 ,boethius on4 ,nature1 phenomenal2 nature2 nature of plants4 ,neoplatonism4 ,neritius1 son of1 see ,ulysses4 ,nero4 ,nestorius4 ,nicocreon4 ,nicomachus4 nihilo1 ex44 ,noah4 ,nonius4 ,notus4 number4 ,greek3 oion epei4 ,greek3 onos luras4 ,opilio4 ,orpheus4 ,greek3 ousia4 ,greek3 ousiosis4 ,greek3 ousiosthai4 ,greek3 ,,pi4 ,palatini canes4 ,papinianus4 ,parmenides4 ,parthiaus4 ,paulinus4 ,paulus1 see ,aemilius ,paulus4 ,pelagius4 ,perses4 persona4 ,person defined4 ,pharaoh4 ,philosophy1 appearance of2 character2 function2 power4 ,phoebe4 ,phoebus4 physics4 ,plato1 and ,boethius2 and ,s4 ,thomas2 and the ,academy2 his muse2 ,reminiscence2 quoted or referred to1 ,gorg42 ,tim2 ,meno2 ,phaedo2 ,rep4 ,plotinus4 ,plurality4 ,pluto4 ,polyphemus4 ,porch4 porisma4 ,porphyry4 praetorship4 praevidence4 predicaments1 see categories4 ,providence4 ,ptolemy4 purgation4 ,pythagoras4 ,ravenna4 realism4 ,red ,sea4 reductio ad absurdum4 ,regulus4 relation1 category of4 religion1 the ,christian4 ,resurrection4 rhetoric4 ,roman liberty1 republic4 ,rusticiana4 ,sabellians4 ,sackville1 ,thomas4 sacrilegium4 saints4 ,saturn4 ,saul4 scripture4 sempiternitas4 senate4 ,seneca4 ,simon4 ,sinai4 ,sirius4 ,socrates4 ,son1 the1 see ,trinity4 ,soranus4 ,spartianus4 ,spirit1 ,holy1 see ,trinity1 procession of2 a substance4 statue of ,achilles4 ,stoics4 ,stymphalian birds4 subsisistentia1 subsistere4 substance1 divine4 substantia1 substare4 ,suetonius4 sun1 see ,phoebus4 ,symmachus1 ,q4 ,aurel41 ,q4 ,aur4 ,memmius2 ,boethius2 ,pope4 ,syrtes4 ,tacitus4 ,tantalus4 ,tertullian4 ,testament1 ,old and ,new4 ,greek3 ,,theta4 ,theodoric4 ,theology4 ,thomas1 ,st4 ,thorie1 ,j4 ,thrace4 ,thule4 ,tigris4 ,timaeus1 see ,plato4 ,tiresias4 ,tityus4 triangie4 ,triguilla4 ,trinity1 the unity of2 cannot be substantially predicated of ,god4 ,greek3 ulae1 apoios4 ,ulysses4 unity4 unity of ,trinity4 ,greek3 upostasis4 ,greek3 upostaenai4 ,usener4 ut quia4 ,greek3 uphistasthai4 ,,uel et4 ,verona4 ,vesuvius4 uia media4 ,virgil4 uirtus4 ,will1 see free-will4 ,wulf1 ,h4 de4 ,zeno4 ,zephyrus4 ,,the ,,end