portrait of Boethius
SEVERINUS
BOETIUS
.
ANICIUS
MANLIUS
Ex
veteri
Natua
marmorea
qu●…
est
Roma
.
ANICIUS
MANLIUS
SEVERINUS
BOETIUS
,
OF
THE
CONSOLATION
OF
Philosophy
.
In
Five
BOOKS
.
Made
English
and
Illustrated
with
NOTES
,
By
the
Right
Honourable
RICHARD
Lord
Viscount
PRESTON
.
LONDON
,
Printed
by
J.
D.
for
Awnsham
and
John
Churchill
,
at
the
Black
Swan
in
Pater-noster-Row
;
and
Francis
Hildyard
Bookseller
in
York
.
MDCXCV
.
TO
THE
READER
.
A
Long
Retirement
in
the
Country
having
afforded
me
many
Hours
of
leisure
,
I
considered
that
I
could
not
employ
them
better
than
in
giving
an
English
Dress
to
this
Part
of
the
Works
of
Boetius
,
intituled
,
Of
the
Consolation
of
Philosophy
.
Chaucer
,
the
antient
Poet
of
our
Nation
,
was
the
first
whom
I
find
to
have
attempted
a
Translation
of
this
Book
into
our
Tongue
:
but
that
is
now
almost
as
unintelligible
to
the
English
Reader
as
the
Original
is
;
the
Alterations
of
our
Language
,
which
he
is
said
,
before
any
of
our
Country-men
,
to
have
endeavoured
to
refine
,
having
been
very
many
and
great
since
the
times
in
which
he
flourished
.
I
have
also
seen
two
other
Translations
,
the
one
of
them
published
in
the
Year
1609.
The
other
only
of
four
Books
in
that
of
1674
,
imprinted
at
Oxford
:
and
though
I
shall
not
censure
either
of
them
,
I
may
modestly
say
,
that
I
see
nothing
in
them
which
may
hinder
me
from
offering
one
to
the
Publick
which
may
be
more
correct
.
In
this
small
but
most
admirable
Book
are
to
be
found
great
Variety
of
Learning
,
many
weighty
Sentences
,
much
well-digested
Morality
,
and
exact
Rules
for
Life
.
This
,
and
the
other
Works
of
our
Author
,
shew
him
to
have
been
a
Man
of
comprehensive
Learning
,
and
of
great
Piety
and
Devotion
;
and
his
Constancy
in
Suffering
makes
him
appear
to
have
been
of
as
great
Vertue
and
Courage
.
He
fell
into
ill
Times
,
living
when
the
Roman
Empire
was
just
expiring
,
being
brought
to
its
Period
by
the
violent
Irruptions
of
several
Northern
Nations
which
flowed
down
upon
it
like
an
impetuous
Torrent
;
whose
Force
was
not
to
be
resisted
,
but
did
carry
all
things
before
it
;
it
being
then
the
Custom
of
those
People
who
lived
Northwards
,
beyond
the
Rhine
and
the
Danow
,
born
in
an
healthful
and
prolifick
Climate
,
to
abandon
their
native
Countries
when
they
were
over-stock'd
,
(
as
they
often
happened
to
be
)
and
to
seek
new
Habitations
.
By
this
Means
the
Face
of
Italy
(
and
indeed
of
a
great
Part
of
Europe
)
was
overspread
with
(
Barbarism
;
Arts
and
Civility
were
buried
in
their
own
Ruines
,
and
all
was
subjected
to
the
Will
and
Violence
of
bloody
Conquerors
.
In
the
worst
of
these
Times
this
good
Man
endeavoured
to
maintain
the
Rights
of
his
Country
,
and
was
the
great
Supporter
of
that
small
Part
of
the
Roman
Liberty
which
remained
,
desiring
nothing
more
than
to
see
it
one
day
restored
:
but
it
was
not
the
Pleasure
of
Heaven
to
grant
his
Desire
;
it
rather
thought
fit
to
permit
him
to
fall
into
the
Hands
of
his
Tormentors
,
whose
Persecutions
and
Cruelties
only
ended
with
his
Life
,
and
under
the
more
barbarous
Treatment
of
those
who
gave
a
Liberty
to
their
Tongues
(
as
appeareth
in
several
Parts
of
this
Book
)
to
traduce
and
vilify
his
afflicted
Vertue
,
to
debase
and
decry
his
Sufferings
,
who
handled
his
Wounds
without
Compassion
;
and
who
,
by
stabbing
his
Fame
and
Reputation
,
became
more
criminal
than
those
partial
Judges
who
condemned
him
to
Death
,
and
more
bloody
than
those
Executioners
who
acted
the
Tragedy
upon
his
Body
.
Hence
it
is
that
we
may
find
him
to
have
been
the
Subject
of
Reflection
and
Discourse
to
the
Assemblies
of
the
Pretenders
to
Policy
,
the
Enquirers
after
and
Tellers
of
News
,
who
were
generally
the
Knaves
and
Fools
of
his
Country
;
and
of
those
mean-spirited
Men
who
being
at
a
Distance
from
the
Dangers
and
Misfortunes
with
which
he
was
oppress'd
,
thought
they
might
safely
pass
a
Censure
upon
his
Actions
and
Carriage
,
like
Plowers
plowing
upon
his
Back
,
and
making
their
Furrows
long
;
and
so
,
at
his
Expence
,
advance
a
little
Trophy
of
Reputations
to
themselves
,
by
pretending
,
perhaps
,
that
their
Demeanour
should
have
been
with
more
Firmness
if
they
had
been
in
his
Circumstances
,
when
most
of
them
had
not
Souls
,
calmly
,
to
think
upon
what
he
with
Constancy
and
Bravery
did
endure
.
It
is
true
that
this
way
of
treating
Unfortunate
,
though
Good
Men
,
as
it
had
a
Beginning
long
before
the
Times
of
Boetius
,
so
daily
Experience
shews
that
it
hath
been
carefully
continued
since
,
even
to
our
own
,
and
will
be
carried
on
,
doubtless
,
till
all
things
shall
have
an
End
.
He
from
whom
Fortune
hath
withdrawn
her
kinder
Influences
,
and
upon
whom
those
who
,
under
God
,
govern
the
World
do
not
think
fit
to
shine
,
whatever
his
Merits
may
have
been
before
,
will
find
himself
exposed
to
all
the
Injuries
which
his
Superiours
,
Equals
or
Inferiours
shall
think
good
to
heap
upon
him
:
He
becometh
a
Reproof
to
all
his
Enemies
,
but
especially
amongst
his
Neighbours
;
his
Kinsfolks
and
Acquaintance
stand
far
off
him
,
and
are
afraid
of
him
;
and
they
who
see
him
without
do
convey
themselves
from
him
:
He
becomes
like
a
broken
Vessel
,
and
is
clean
forgotten
,
like
a
dead
Man
out
of
Mind
:
He
heareth
the
Blasphemy
of
the
Multitude
,
(
which
is
always
as
ill-grounded
as
it
is
loud
)
and
the
Drunkards
make
Songs
upon
him
.
So
that
the
Observation
made
by
the
ingenious
and
learned
Mr.
Dryden
,
in
his
Dedication
before
the
Translation
of
Juvenal
,
pag.
35
,
&
36.
appears
to
be
very
just
,
which
is
,
that
amongst
Men
,
those
who
are
prosperously
unjust
are
entituled
to
a
Panegyrick
,
but
afflicted
Vertue
is
insolently
stabbed
with
all
manner
of
Reproaches
:
No
Decency
is
considered
,
no
Fulsomness
is
omitted
,
no
Venom
is
wanting
so
far
as
Dulness
can
supply
it
;
for
there
is
a
perpetual
Dearth
of
Wit
,
and
Barrenness
of
good
Sense
and
Entertainment
.
But
these
are
the
ordinary
Turns
of
Providence
,
to
which
all
Men
ought
to
submit
;
as
those
who
are
endowed
with
Piety
and
good
Sense
do
with
Willingness
,
ever
making
the
right
Use
of
them
,
without
being
surprized
at
them
;
because
they
know
that
that
Happiness
is
only
to
be
found
within
themselves
,
which
others
so
anxiously
hope
and
seek
for
from
foreign
Objects
.
This
makes
the
worst
of
Evils
,
Banishment
or
Death
,
to
be
endured
with
Chearfulness
by
Men
of
great
Souls
,
they
knowing
that
the
Persecution
of
this
World
is
,
to
be
the
last
Proof
of
their
Patience
and
Fidelity
;
and
that
when
that
is
at
an
end
,
their
Vertue
shall
be
rewarded
and
crowned
.
It
now
remains
that
I
acquaint
the
Reader
with
the
Design
of
this
Book
,
and
also
that
I
say
something
concerning
my
Performance
upon
it
.
Our
Philosopher
here
attempts
to
bring
Man
to
a
true
Understanding
of
the
Sovereign
Good
of
humane
Minds
;
for
some
time
after
the
Creation
of
the
World
he
lived
,
and
acted
according
to
the
Divine
Rules
and
the
Law
of
Nature
:
but
being
fallen
into
a
State
of
Sin
and
Impiety
,
he
soon
lost
all
his
natural
and
glorious
Idea's
and
Forms
,
and
was
no
longer
cherished
with
the
kind
Favours
and
Influences
of
Heaven
as
before
he
had
been
.
Yet
notwithstanding
this
unhappy
Change
,
Vice
had
not
so
far
obtain'd
over
Vertue
,
but
humane
Nature
still
had
a
Knowledg
(
though
much
fainter
)
of
God
;
it
searched
after
him
who
gave
to
it
a
Being
,
and
urged
it self
on
to
desire
and
pursue
Happiness
.
From
hence
it
came
to
pass
,
that
the
Sages
and
Philosophers
of
several
Ages
differed
much
in
their
Opinions
concerning
the
Summum
Bonum
,
or
Sovereign
Good
,
or
Happiness
of
humane
Nature
,
as
may
be
seen
by
their
Writings
,
and
the
Histories
which
make
mention
of
them
;
which
Opinions
I
need
not
now
to
enumerate
,
they
being
so
well
known
.
But
we
,
whom
God
hath
blessed
with
greater
and
more
certain
Lights
than
Nature
could
afford
,
do
now
know
well
that
our
Happiness
can
consist
in
no
other
thing
than
in
its
Union
with
the
Eternal
Good
:
This
being
the
highest
Perfection
of
our
Souls
,
it
ought
to
incite
us
to
pursue
vigorously
so
Exalted
and
Seraphick
a
State
of
Life
;
which
leads
us
to
those
Felicities
which
this
World
cannot
shew
.
Boetius
therefore
here
demonstrates
to
us
plainly
,
that
there
is
no
substantial
Happiness
in
this
World
;
that
Riches
,
Honours
,
worldly
Glory
,
or
Pomp
,
can
afford
us
none
,
but
rather
that
we
are
travelled
with
Uneasiness
and
Inquietude
amidst
our
largest
Enjoyments
;
that
we
can
never
be
satisfied
with
any
thing
below
that
Eternal
and
Immortal
Good
which
hath
left
some
Impressions
of
it self
upon
every
Creature
;
and
that
we
must
strongly
endeavour
to
settle
our selves
in
the
happy
Condition
of
a
Conjunction
with
the
Eternal
Being
,
and
not
stop
in
the
Pursuit
of
it
by
representing
to
our selves
that
humane
Life
is
full
of
Miseries
,
that
innocent
Vertue
is
afflicted
and
distressed
,
and
that
Wickedness
is
triumphant
,
and
Impiety
prosperous
.
We
are
advised
by
him
also
to
consider
that
God
,
who
ever
hath
ruled
,
and
will
rule
the
World
,
will
at
last
do
Justice
to
those
who
have
lived
according
to
his
Precepts
,
and
have
been
just
and
righteous
,
however
they
may
have
been
persecuted
;
and
that
he
will
shew
in
his
own
time
that
he
maketh
great
Difference
betwixt
them
,
and
those
who
have
offended
him
by
transgressing
his
Laws
.
It
is
here
also
shewn
,
that
Death
it self
,
which
seems
so
terrible
to
our
Natures
,
doth
only
,
after
the
Fatigues
and
Travels
of
the
Day
of
Life
,
lay
us
,
as
it
were
,
at
Night
to
sleep
,
that
so
our
high
and
noble
Faculties
may
be
awaken'd
to
the
Participation
and
Enjoyment
of
a
more
serene
,
free
and
happy
Estate
,
which
the
Misfortunes
of
this
World
cannot
affect
,
and
which
shall
never
have
an
End
.
This
I
take
to
be
the
Sum
of
what
is
contained
in
this
Book
of
Boetius
.
I
am
now
to
advertise
the
Reader
,
that
in
my
Translation
I
have
followed
the
Editions
of
Vallinus
,
and
that
of
the
Sieur
Cally
for
the
Use
of
the
Dolphin
,
because
I
take
them
to
be
the
most
correct
of
any
of
those
which
I
have
seen
.
In
the
Annotations
also
I
have
mostly
followed
them
,
because
I
have
found
them
very
learned
and
exact
;
but
when
I
have
made
use
of
them
,
I
have
very
much
contracted
them
.
I
foresee
too
,
that
it
may
be
objected
,
that
in
them
I
seem
to
affect
borrowed
Learning
,
(
which
indeed
I
do
not
,
nor
ever
did
)
and
that
those
Stories
out
of
the
Poets
and
Mythologists
,
which
swell
the
Volume
,
might
have
been
omitted
,
because
they
are
commonly
known
.
To
this
I
answer
,
that
I
did
not
make
this
Translation
for
the
Learned
,
and
that
by
Consequence
I
could
not
intend
to
inform
them
,
by
my
Notes
and
Illustrations
,
of
any
thing
which
they
did
not
know
before
;
but
that
I
did
think
they
might
be
instructive
to
the
English
Reader
,
and
might
make
the
Sense
of
the
Book
more
plain
and
pleasant
to
him
,
for
whose
Use
alone
both
the
one
and
the
other
were
designed
.
I
know
that
Fault
will
also
be
found
with
the
Liberty
which
I
have
taken
in
rendring
of
the
Verse
,
and
with
my
own
Additions
which
are
in
some
Places
made
.
To
this
I
must
return
,
that
I
have
endeavoured
,
as
well
in
translating
the
Prose
as
Verse
,
not
to
omit
any
part
of
the
Author's
Sense
;
and
,
to
the
best
of
my
Understanding
,
I
am
sure
I
have
not
:
but
,
I
think
,
since
those
Translations
are
allowed
by
all
Men
to
be
flat
and
insipid
,
where
the
Words
of
the
Author
are
too
closely
followed
,
it
must
then
be
necessary
that
something
should
be
added
or
alter'd
by
the
Translator
to
heighten
them
,
and
to
give
them
a
more
grateful
Taste
,
which
is
all
I
have
pretended
to
do
:
But
I
must
leave
it
to
others
to
judg
how
well
or
how
ill
I
have
performed
this
.
I
have
also
rendred
some
Metres
into
blank
Verse
,
which
may
seem
to
some
Readers
to
be
an
Effect
of
Laziness
:
But
let
the
Censurers
consult
the
Original
,
and
they
will
find
that
where-ever
I
have
done
it
,
the
Subject
and
the
Nature
of
the
Metre
is
such
,
that
the
Author's
Sense
could
not
be
clearly
expressed
in
the
more
confin'd
way
of
Rithme
.
THE
LIFE
OF
BOETIUS
.
ANICIUS
MANLIUS
SEVERINUS
BOETIUS
was
descended
from
an
antient
and
noble
Family
,
many
of
his
Ancestors
having
been
Senators
and
Consuls
,
and
was
born
at
Rome
in
that
time
when
Augustulus
,
the
last
of
the
Roman
Emperors
,
(
having
for
Fear
resign'd
the
Empire
)
was
banish'd
,
and
Odoacer
King
of
the
Herulians
began
to
reign
in
Italy
,
about
the
Year
of
Christ
CDLXXV
,
or
a
little
after
.
His
Grandfather
seems
to
have
been
BOETIUS
,
a
Consular
Man
,
who
was
Captain
of
the
Guards
to
Valentinian
,
and
accompanied
Aetius
,
that
valiant
Commander
,
in
all
his
Expeditions
,
equally
sharing
with
him
his
Labours
and
Victories
;
and
suffer'd
for
his
sake
when
he
was
kill'd
by
the
Hand
of
the
Emperor
,
who
envy'd
his
Fame
,
and
fear'd
his
Valour
;
with
whom
the
Life
,
Safety
,
and
Majesty
of
the
Western
Empire
expired
.
His
Father
was
ANICIUS
MANLIUS
FLAVIUS
BOETIUS
,
Son
of
BOETIUS
,
mention'd
above
,
who
was
Consul
in
the
Year
CDLXXXVII
.
He
dying
when
his
Son
was
an
Infant
,
his
Friends
and
Relations
took
care
of
his
Education
,
and
sent
him
to
Athens
,
where
he
not
only
attain'd
to
a
perfect
understanding
of
the
Greek
Tongue
,
but
also
of
Philosophy
,
and
of
all
other
kinds
of
Sciences
.
Nor
did
he
spend
many
Years
in
those
Studies
,
but
with
a
wonderful
Quickness
he
perfected
himself
in
the
Knowledg
of
all
Arts
and
Disciplines
:
Therefore
returning
young
to
Rome
,
he
soon
became
the
Admiration
of
all
there
,
and
in
short
time
was
advanc'd
to
the
chief
Dignities
of
his
Country
.
First
he
was
admitted
into
the
Rank
of
Senators
:
Next
he
obtain'd
the
Consulate
:
and
last
of
all
,
was
made
Master
of
the
Offices
.
He
had
two
Wives
,
the
one
nam'd
Helpes
;
the
other
Rusticiana
:
The
first
was
a
Sicilian
by
Birth
;
her
Father's
Name
was
Festus
,
at
that
time
Chief
of
the
Senate
.
Her
Vertues
,
and
the
Endowments
of
her
Mind
,
far
exceeded
her
Beauty
and
Fortune
:
She
excell'd
in
Poetry
,
and
writ
according
to
the
most
exact
Rules
of
it
,
accompanying
her
Husband
as
a
sweet
and
inspiring
Genius
,
whilst
he
compos'd
some
of
his
immortal
Works
.
He
desired
much
to
have
had
Issue
by
her
,
and
perform'd
the
last
Offices
to
her
in
the
following
Verses
,
which
express
with
Passion
his
Conjugal
Affection
.
HELPES
dicta
fui
,
Siculae
Regionis
Alumna
,
Quam
procul
à
patria
,
Conjugis
egit
amor
.
Quo
sine
,
moesta
dies
,
nox
anxia
,
flebilis
hora
,
Nec
solum
Caro
,
sed
Spiritus
unus
erat
.
Lux
mea
non
clausa
est
,
tali
remanente
marito
,
Majorique
animae
,
parte
superstes
ero
.
Porticibus
sacris
,
tam
nunc
peregrina
quiesco
,
Judicis
aeterni
testificata
Thronum
.
Ne
qua
manus
Bustum
violet
,
nisi
fortè
jugalis
,
Haec
iterum
cupiat
jungere
membra
suis
.
Vt
Thalami
Cumulíque
comes
,
nec
morte
revellar
,
Et
socios
vitae
nectat
uterque
Cinis
.
In
English
thus
;
Led
by
the
Charms
of
my
kind
Lord
I
came
To
Rome
,
Sicilian
HELPES
was
my
Name
.
My
Days
,
Nights
,
Hours
,
he
did
with
Pleasure
crown
,
One
were
our
Bodies
,
and
our
Souls
were
one
.
Though
forc'd
from
hence
,
I
do
my
Fate
survive
,
Whilst
still
my
nobler
Part
in
him
doth
live
.
A
Stranger
in
this
sacred
Porch
I
lie
,
And
of
th'
Eternal
Judg
I
testify
.
O
let
no
Hand
invade
my
Tomb
,
unless
My
Lord
would
mingle
this
my
Dust
with
his
:
As
once
one
Bed
,
then
should
we
have
one
Grave
,
And
I
in
both
shou'd
him
my
much-lov'd
Partner
haue
.
His
other
Wife
was
RVSTICIANA
,
Daughter
to
Quintus
Aurelius
Memius
Symmachus
,
who
was
also
Chief
of
the
Senate
,
and
Consul
in
the
Year
CDXXCV
.
By
her
he
had
many
Children
,
two
of
which
were
Consuls
,
viz.
QVINTVS
ANICIVS
SYMMACHVS
,
and
ANICIVS
MANLIVS
SEVERINVS
BOETIVS
,
in
the
Year
DXXII.
this
bearing
the
Name
of
his
Father
,
the
other
of
his
Grandfather
.
Boetius
well
considering
that
Symmachus
,
his
Father-in-law
,
being
without
Heirs-male
,
he
shou'd
do
a
grateful
thing
to
him
if
he
gave
his
Name
to
his
eldest
Son
by
his
Daughter
.
'T
is
likely
that
his
Wealth
was
not
small
,
because
(
besides
that
he
owns
in
his
Writings
,
that
he
liv'd
in
great
Plenty
and
Splendour
,
and
that
he
had
an
Abundance
and
Affluence
of
all
worldly
things
)
his
Father
supported
the
honourable
Office
of
the
Consulate
;
and
his
Grandfather
,
in
the
most
difficult
times
of
the
Empire
,
commanded
the
Pretorian
Bands
.
Nor
was
he
only
considerable
by
his
Patrimony
,
for
he
had
a
great
Accession
to
his
Fortune
by
his
Wife
RVSTICIANA
,
to
whom
(
and
her
Sons
)
the
whole
Estate
of
Symmachus
did
descend
,
since
Galla
,
the
other
Daughter
of
Symmachus
,
upon
the
Death
of
her
Husband
,
who
died
young
,
soon
after
the
time
of
his
Consulship
was
expir'd
,
vow'd
perpetual
Chastity
,
and
associated
her
self
to
the
Vestals
.
To
these
Ornaments
of
Birth
and
Fortune
Nature
added
also
the
considerable
Faculties
of
Speaking
and
Writing
;
in
which
he
so
excell'd
,
that
himself
acknowledges
the
first
;
and
that
the
second
was
not
wanting
to
him
,
will
appear
to
any
one
who
examines
what
he
has
written
upon
the
several
Subjects
of
Mathematicks
,
Logick
and
Divinity
:
But
this
Divine
Work
of
the
Consolation
of
Philosophy
doth
far
exceed
the
rest
,
for
it
abounds
in
various
and
difficult
Arguments
,
and
yields
many
choice
Sentences
and
Rules
of
Life
.
Upon
every
Subject
which
he
attempts
he
does
so
acquit
himself
,
that
none
can
be
said
to
have
taught
more
accurately
,
to
have
prov'd
more
irrefragably
,
or
to
have
illustrated
with
more
Perspicuity
.
To
be
short
,
he
had
so
much
Strength
of
Soul
and
Thought
,
and
he
shew'd
so
much
Judgment
in
all
his
Managements
,
that
even
a
most
knowing
Prince
fear'd
his
Parts
;
and
his
Vertues
and
Integrity
became
his
Crime
,
and
wrought
his
Ruine
.
These
were
the
Causes
of
his
Banishment
and
Death
:
With
these
he
studied
to
defend
the
good
,
and
to
curb
and
restrain
ill
Men
,
whenever
it
was
in
his
Power
:
For
whilst
he
sustain'd
the
Dignity
of
Master
of
the
Offices
(
it
being
dangerous
for
him
then
to
refuse
to
do
so
)
he
was
made
President
of
the
Council
,
to
whom
it
belong'd
to
oversee
the
Discipline
of
the
Palace
;
and
being
Partaker
of
many
of
the
Secrets
of
his
Prince
,
was
call'd
often
to
advise
him
in
his
weightiest
Affairs
of
State
;
and
on
all
these
Occasions
he
gave
great
Proofs
of
his
Abilities
and
inviolable
Equity
.
Amongst
other
of
his
generous
and
good
Actions
he
defended
Paulinus
and
Albinus
,
both
Consulars
,
and
the
Senate
it self
,
with
the
rich
Province
of
Campania
,
against
the
Rapine
and
Violence
of
King
Theodorick
,
Cyprian
,
Triguilla
and
Conigast
;
and
also
against
the
devouring
Avarice
of
the
Captain
of
the
Guards
,
and
other
barbarous
Spoilers
.
By
these
Proceedings
he
became
the
Object
of
ill
Mens
Hate
,
and
incurr'd
also
the
Displeasure
of
the
King
.
But
at
this
very
time
the
Orthodox
Emperor
Justin
,
succeeding
to
Anastasius
the
Arian
like
a
new
Sun
,
enlightned
the
Oriental
Regions
with
the
Light
of
the
true
Faith
:
He
confirm'd
that
Peace
which
was
desir'd
by
Theodorick
King
of
the
Gothes
,
who
then
(
Odoacer
being
slain
)
reign'd
in
Italy
.
He
having
reconcil'd
the
Church
of
Constantinople
,
and
also
several
others
,
to
Hormisda
Bishop
of
Rome
,
did
immediately
,
by
his
Edict
,
banish
all
Arians
,
except
the
Gothes
,
out
of
the
Eastern
Empire
.
Theodorick
the
Goth
was
troubled
at
this
Action
above
measure
;
however
he
dissembled
his
Resentment
,
when
behold
three
Informers
,
Men
of
desperate
Fortune
,
and
worse
Lives
,
Gaudentius
and
Opilio
,
for
several
Offences
being
condemn'd
to
Banishment
,
and
Basilius
lately
dismiss'd
from
being
Steward
of
the
King's
Household
,
and
also
much
indebted
,
apply
to
the
King
and
accuse
BOETIVS
,
for
that
he
should
hinder
an
Informer
from
bringing
in
his
Witnesses
to
prove
the
whole
Senate
guilty
of
Treason
;
that
he
declar'd
his
Design
,
by
several
Letters
,
of
restoring
the
Liberty
of
Italy
;
and
that
he
had
endeavour'd
to
raise
himself
to
Honours
by
magical
Arts
,
and
other
unlawful
Means
.
Theodorick
jealous
,
as
all
are
,
of
the
Rights
and
Safety
of
his
Crown
,
and
fearing
too
that
if
the
true
Religion
should
be
asserted
,
the
Romans
,
being
more
addicted
to
Justin
,
would
attempt
some
Great
thing
,
and
knowing
that
what
was
done
in
the
East
against
the
Arians
,
was
done
at
the
Request
and
in
favour
of
Hormisda
and
the
Senate
of
Rome
,
did
give
ready
Faith
to
those
Accusers
,
and
immediately
sent
them
to
the
Senate
at
Rome
,
from
which
Place
this
good
Man
was
then
far
distant
,
where
they
were
to
present
their
Accusations
,
and
to
declare
that
the
Lives
and
Safety
of
the
Prince
,
and
of
all
the
Gothes
,
were
now
in
great
Jeopardy
:
So
,
to
the
Grief
of
all
good
Men
,
the
innocent
Boetius
,
absent
,
unheard
,
and
undefended
,
was
condemned
to
Death
,
and
to
Proscription
.
But
the
King
fearing
that
Justice
and
all
the
World
would
have
but
too
good
Cause
of
Offence
against
him
if
this
Man
should
die
,
he
changed
his
Sentence
from
Death
to
Banishment
,
that
so
he
might
be
a
Terror
to
other
People
;
and
he
might
still
have
him
in
his
Power
to
make
a
Sacrifice
of
when
his
barbarous
Soul
should
thirst
after
Blood
.
Therefore
in
the
Year
DXXII.
he
was
banish'd
to
Milan
,
or
(
as
others
say
)
he
was
confin'd
to
Ticinum
,
now
Pavia
;
and
all
his
Friends
and
Relations
were
forbid
to
accompany
him
on
his
way
,
or
to
follow
him
thither
.
Being
in
that
Place
he
writ
this
choice
Piece
of
the
Consolation
of
Philosophy
,
that
he
might
in
it
declare
his
Innocence
to
Posterity
.
Whilst
this
learned
and
good
Man
was
employed
upon
this
Work
,
and
endeavouring
to
restore
unto
himself
,
by
Philosophy
,
that
Contentment
and
Quiet
of
which
his
Enemies
,
by
their
Insults
and
Injuries
,
had
deprived
him
,
Justin
,
in
the
Year
DXXIV.
did
promulgate
an
Edict
against
the
Arians
,
by
which
he
commanded
(
without
excepting
even
the
Gothes
)
that
all
the
Bishops
of
that
Opinion
should
be
deposed
,
and
that
their
Churches
should
be
consecrate
according
to
the
true
Christian
Form
.
The
Gothes
being
every
where
banish'd
from
all
Parts
,
apply'd
themselves
to
Theodorick
.
He
first
by
Letters
treats
with
Justin
to
restore
them
to
their
Liberties
and
Privileges
:
But
when
he
found
he
made
no
Progress
by
that
way
,
he
design'd
an
Embassy
,
and
would
make
it
more
splendid
and
weighty
by
the
Dignity
of
the
Persons
to
be
sent
.
John
the
Bishop
of
Rome
,
[
which
before
that
time
was
never
done
]
and
with
him
four
of
the
Consular
and
Patritian
Orders
were
sent
upon
this
Occasion
,
and
were
commanded
to
address
to
the
Emperor
,
to
repeal
that
Edict
,
by
which
he
had
exterminated
the
Arians
;
which
if
he
did
not
speedily
do
,
then
to
declare
that
he
would
destroy
Italy
with
Fire
and
Sword
.
The
Ambassadors
at
their
Arrival
at
Constantinople
were
receiv'd
with
all
Respect
and
Joy
,
the
Emperor
,
People
and
Clergy
,
going
in
Procession
to
meet
them
:
John
the
Bishop
going
to
the
Church
took
the
upper
Hand
,
and
sitting
on
the
Throne
on
the
right
Hand
,
he
celebrated
the
Day
of
the
Resurrection
of
our
Saviour
after
the
Roman
Use
,
and
crown'd
Justin
the
Emperor
.
Theodorick
did
not
well
digest
those
great
Honours
done
to
his
Ambassadors
,
but
he
did
not
express
his
Discontent
till
the
Gothes
by
their
Letters
complain'd
to
him
,
that
John
,
in
contempt
of
his
Instructions
,
had
consecrated
the
Arian
Churches
after
the
Roman
way
.
Then
believing
himself
not
only
contemn'd
but
injur'd
,
he
began
to
rage
and
threaten
,
and
to
meditate
Revenge
.
Nor
did
he
long
consider
of
the
way
:
For
on
the
tenth
of
the
Kalends
of
November
,
in
the
Year
of
Christ
DXXV
.
[
and
of
his
Banishment
the
fourth
]
by
a
Sword
he
open'd
the
way
of
Immortality
to
Boetius
.
There
want
not
some
who
say
,
that
the
King
raging
much
when
he
heard
the
News
from
Constantinople
,
did
not
,
as
before
,
think
this
a
feigned
,
but
did
now
believe
it
as
a
real
and
true
Conspiracy
:
And
that
he
did
admonish
Boetius
by
the
Tribune
(
to
whom
he
had
committed
the
Execution
)
that
if
he
did
desire
or
hope
for
Mercy
at
his
Hands
,
he
would
disclose
the
whole
Treason
in
all
its
Methods
and
Circumstances
.
But
he
(
as
he
might
well
do
)
insisting
upon
his
Innocence
,
receiv'd
the
fatal
Blow
.
As
to
what
relates
to
Symmachus
,
't
is
reported
that
he
was
sent
for
to
Ravenna
,
and
was
there
long
detained
in
custody
.
John
,
with
his
Collegues
,
about
this
time
return'd
to
Rome
,
when
he
found
his
Friend
Boetius
dead
;
Italy
groaning
under
Oppression
and
Misery
,
and
in
vain
strugling
with
her
Chain
;
the
King
raging
and
furious
,
and
Barbarity
every
where
reigning
:
he
stay'd
some
little
time
at
Rome
,
and
at
length
was
perswaded
by
Theodorick
,
who
had
put
on
a
Vizard
of
Clemency
and
Mildness
(
though
his
Friends
advised
him
to
the
contrary
)
to
go
to
Ravenna
,
accompanied
with
others
;
whom
,
as
soon
as
they
were
arriv'd
,
he
deliver'd
to
several
Keepers
,
and
punish'd
by
several
ways
:
John
was
put
into
a
low
Dungeon
,
where
he
was
soon
overcome
by
Hunger
,
and
the
Horror
and
Stench
of
the
Place
,
and
died
the
6th
of
the
Kalends
of
June
:
on
the
Day
after
the
Death
of
this
holy
Man
Symmachus
was
murder'd
,
having
undergone
no
legal
Trial.
Nor
had
the
Rage
of
the
Tyrant
ended
here
;
for
he
also
design'd
upon
the
Lives
of
several
others
of
the
Patritians
,
if
he
had
not
been
deterr'd
from
going
further
by
the
Fear
which
he
was
under
of
the
Resentments
of
the
Orthodox
Emperor
Justin
.
The
Body
of
John
was
translated
from
Ravenna
with
much
Pomp
and
Solemnity
,
and
was
received
by
the
Clergy
and
People
of
Rome
,
on
the
Kalends
of
June
,
with
all
the
Ceremonies
due
to
Martyrdom
.
But
the
same
Honours
could
not
be
done
to
the
Bodies
of
Boetius
and
Symmachus
,
though
they
had
receiv'd
the
same
Crown
and
Palm
,
for
the
King
commanded
that
they
should
be
hidden
in
the
most
private
Place
that
could
be
found
.
(
Nor
did
Theodorick
long
survive
this
barbarous
Action
,
the
Revenge
of
Heaven
always
pursuing
and
overtaking
Tyrants
,
when
that
of
Men
cannot
;
for
in
a
few
Days
after
the
Head
of
a
great
Fish
being
serv'd
up
to
him
at
Supper
,
Symmachus
,
who
was
by
his
Command
lately
slain
,
seem'd
fiercely
to
threaten
him
out
of
it
,
with
his
Teeth
and
Eyes
;
with
which
terrible
Sight
being
stricken
and
amaz'd
,
he
trembling
and
cold
,
took
his
Bed
and
died
,
having
first
with
Tears
express'd
and
testified
his
Grief
for
the
Death
of
Boetius
and
Symmachus
,
to
Elpidius
his
Physician
,
then
present
.
Amala
Sunta
,
the
Daughter
of
Theodorick
,
succeeding
to
her
Father
in
the
Kingdom
,
and
knowing
well
what
had
happen'd
to
him
at
his
Death
,
did
soon
rescind
what
her
Father
had
done
contrary
to
Right
and
Justice
,
and
did
restore
the
Estates
and
Goods
of
their
Fathers
to
the
Children
of
Boetius
and
Symmachus
,
which
before
had
been
confiscate
to
the
Use
of
the
King
.
The
Religious
of
those
Days
did
then
decree
the
usual
Honours
to
both
of
their
Memories
;
and
at
this
Day
Boetius
at
Pavia
on
the
10th
of
the
Kalends
of
November
,
and
Symmachus
at
Ravenna
on
the
5th
of
the
Kalends
of
June
,
are
commemorated
with
much
Devotion
,
because
they
died
in
the
maintenance
of
the
true
Faith
against
the
impious
and
heretical
Doctrines
of
Arius
.
The
Tomb
of
Boetius
is
to
be
seen
at
this
Day
in
the
Church
of
St.
Augustine
at
Pavia
,
near
to
the
Steps
of
the
Chancel
,
with
the
following
Epitaph
:
Maeonia
&
Latia
lingua
clarissimus
,
&
qui
Consul
eram
,
hic
perii
,
missus
in
exilium
;
Et
quid
mors
rapuit
?
Probitas
me
vexit
ad
auras
,
Et
nunc
fama
viget
maxima
,
vivit
opus
.
In
English
thus
;
Skill'd
in
two
Tongues
,
grac'd
with
the
Consulate
,
A
banish'd
Man
,
I
yielded
here
to
Fate
;
Though
Death
prevail'd
,
Vertue
has
rais'd
me
high
,
And
now
my
Fame
and
Works
do
thrô
the
World
fly
:
When
many
Ages
after
,
the
Emperor
Otho
III.
did
enclose
his
Bones
then
lying
neglected
amongst
the
Rubbish
in
a
Marble
Chest
.
Gerbertus
,
a
great
Philosopher
,
who
was
afterwards
advanc'd
to
the
Papal
Chair
,
by
the
Name
of
Syvester
II.
did
honour
him
with
this
following
Elogy
.
Roma
potens
,
dum
jura
suo
declarat
in
orbe
,
Tu
pater
,
&
patriae
lumen
,
Severine
Boeti
,
Consulis
officio
,
rerum
disponis
habenas
,
Infundis
lumen
studiis
,
&
cedere
nescis
Graecorum
ingeniis
,
sed
mens
divina
coercet
Imperium
Mundi
.
Gladio
bacchante
Gothorum
Libertas
Romana
perit
:
tu
Consul
&
Exul
,
Insignes
Titulos
praeclara
morte
relinquis
,
Tunc
decus
Imperii
,
summas
qui
praegravat
artes
,
Tertius
Otho
sua
dignum
te
judicat
aula
:
Aeternúmque
tui
statuit
monimenta
laboris
,
Et
benè
promeritum
,
meritis
exornat
honestis
.
Whilst
Rome
does
all
the
World
proudly
awe
,
Thou
her
great
Consul
dost
to
her
give
Law
;
No
nobler
Light
thy
Country
ever
saw
!
The
Learn'd
take
Lights
from
thee
,
thou
art
behind
None
of
the
Grecian
Worthies
,
thou
dost
find
Room
for
the
World
in
thy
capacious
Mind
.
Now
when
the
Roman
Liberty
is
gone
,
Banish'd
,
thou
layst
thy
Purple
Honours
down
,
And
dying
scorn'st
the
Gothick
Tyrant's
Frown
.
Imperial
Otho
,
Patron
of
all
Arts
,
To
thee
his
Favours
after
Death
imparts
,
And
builds
this
Monument
to
thy
Deserts
.
The
End
of
the
Life
of
BOETIVS
.
The
Testimonies
of
several
Writers
concerning
Boetius
translated
.
[
](A28548-e12560-b)*
*
Ennodius
,
or
(
as
some
read
)
Evodius
,
was
Bishop
of
Ticinum
or
Pavia
,
and
an
excellent
Poet
and
Orator
.
ENNODIVS
Bishop
of
Pavia
to
Boetius
,
Epist
.
xiii
.
Lib.
vii
.
THOV
dost
vouchsafe
,
most
accomplish'd
of
Men
,
to
extol
my
Vertues
,
when
thy
Industry
,
even
in
thy
Youth
,
and
without
those
Inconveniences
,
which
attend
those
in
Years
,
hath
given
thee
all
the
Advantages
of
Age
:
All
things
in
the
Vniverse
are
subject
to
thy
Diligence
and
Inquiry
:
To
whom
,
even
in
the
Beginning
of
thy
Life
,
assiduous
Reading
is
Diversion
;
and
that
which
others
with
Sweat
and
Labour
scarce
attain
to
,
thou
conquer'st
with
Delight
:
That
which
appeared
in
the
Hands
of
the
Antients
but
a
single
Light
,
in
thine
shines
with
double
Lustre
and
Flame
;
for
thou
hast
obtain'd
the
Mastery
of
that
in
thy
Beginning
,
which
our
Ancestors
scarce
arrived
at
in
the
last
part
of
their
Lives
.
Out
of
the
Greek
of
[
](A28548-e12680-b)†
†
Procopius
of
Caesarea
in
Palestine
was
a
Rhetorician
and
a
Sophister
:
Amongst
his
several
Histories
he
wrote
three
Books
of
the
Gothick
Wars
.
PROCOPIVS
,
Hist.
Goth.
Lib.
1.
SYmmachus
,
and
his
Son-in-law
Boetius
,
Patricians
,
and
nobly
descended
,
were
,
in
their
several
times
,
Chiefs
of
the
Senate
and
Consuls
,
and
made
deeper
Researches
into
Philosophy
and
Morality
,
than
any
Persons
of
their
time
,
and
were
very
charitable
as
well
to
Strangers
as
to
Romans
,
who
were
in
want
.
Their
Merits
having
rais'd
them
to
Honours
and
Authorities
,
they
became
the
Hate
of
those
flagitious
Persons
who
accus'd
them
falsly
,
and
were
the
Occasion
of
their
Deaths
,
and
of
the
Confiscation
of
their
Goods
.
But
a
few
Days
after
,
Theodorick
supping
,
and
having
before
him
the
Head
of
a
great
Fish
,
it
appear'd
to
him
to
be
the
Head
of
Symmachus
,
(
who
by
his
Command
was
killed
)
grinding
his
Teeth
against
him
,
and
threatning
him
with
sparkling
Eyes
,
and
an
ireful
Countenance
.
Whence
,
being
affrighted
with
the
Strangeness
of
the
Prodigy
,
and
his
Joints
and
Members
trembling
above
measure
,
he
forthwith
betook
himself
to
his
Bed
;
and
there
acquainting
Elpidius
his
Physician
with
things
,
in
order
,
as
they
had
happen'd
,
he
with
Tears
lamented
his
injurious
Dealing
with
Symmachus
and
Boetius
;
which
when
he
had
done
,
being
overwhelm'd
with
Grief
,
and
astonish'd
with
the
late
portentous
Vision
,
he
yielded
to
Death
,
giving
this
his
first
and
last
Example
of
injurious
Acting
against
his
Subjects
,
by
condemning
such
worthy
Men
,
contrary
to
his
Custom
,
without
any
Cause
assign'd
.
The
same
PROCOPIVS
,
Lib.
3.
ejusdem
Hist.
This
was
further
added
to
compleat
the
Misery
of
Rusticiana
,
the
late
Wife
of
Boetius
,
and
Daughter
of
Symmachus
;
that
she
who
had
formerly
reliev'd
the
Poor
and
Necessitous
,
should
(
going
from
House
to
House
,
and
Door
to
Door
)
beg
in
a
servile
and
Country
Habit
,
the
Necessaries
of
Life
from
her
Enemies
.
The
Gothes
indeed
did
conspire
against
the
Life
of
Rusticiana
;
and
objected
to
her
,
that
she
giving
Money
to
the
Commanders
of
the
Roman
Army
,
was
the
Cause
of
throwing
down
the
Statues
of
Theodorick
,
in
Revenge
of
the
Death
of
Symmachus
her
Father
,
and
Boetius
her
Husband
.
Totilas
however
suffer'd
no
Injury
to
be
done
to
her
,
but
preserv'd
her
and
several
others
from
all
harm
.
[
](A28548-e12960-b)*
*
Paulus
Diaconus
,
at
the
Command
of
Adelburga
,
Daughter
of
King
Desiderias
,
made
a
large
Appendix
to
the
History
of
Eutropius
.
PAVLVS
DIACONVS
,
Lib.
7.
added
to
the
History
of
Eutropius
.
WHilst
John
the
Pope
,
Theodorus
,
Importunus
,
Agapitus
,
Consular
Men
,
and
another
Agapitus
a
Patrician
,
were
performing
their
Ambassy
to
Justin
,
Theodorick
,
spurr'd
on
by
his
Rage
,
slew
Symmachus
the
Patrician
,
who
had
been
Consul
,
and
Boetius
the
Elder
,
who
had
also
been
Consul
,
both
good
Christians
,
with
the
Sword
.
Out
of
MARIVS
his
Chronicle
,
Justin
II.
and
Opilio
,
being
Consuls
;
Indict
.
II.
which
was
in
the
Year
of
Grace
DXXIV.
In
this
Year
Boetius
the
Patrician
was
killed
within
the
Territories
of
Milan
,
Probus
the
younger
and
Philoxenus
being
Consuls
,
Indict
.
III.
in
the
Year
DXXV
.
In
the
Consulate
of
these
Men
Symmachus
the
Patrician
was
massacred
at
Ravenna
.
[
](A28548-e13290-b)†
†
Anastasius
was
the
Restorer
and
Keeper
of
the
Apostolick
Library
,
and
therefore
stiled
Bibliothecarius
.
ANASTATIVS
Bibliothecar
.
in
the
Life
of
John
I.
AT
the
same
time
when
John
the
Pope
,
with
Theodorus
,
Importunus
,
and
Agapitus
,
Exconsuls
,
and
Agapitus
the
Patrician
(
who
died
at
Thessalonica
)
were
sent
to
Constantinople
,
the
Heretical
King
Theodorick
detain'd
two
renown'd
Exconsular
Senators
,
Symmachus
and
Boetius
,
and
slew
them
with
the
Sword
.
[
](A28548-e13460-b)*
*
Ado
was
Arch-bishop
of
Vienna
,
and
writ
a
short
Chronicle
from
the
Beginning
of
the
World
to
his
own
times
.
ADO
of
Vienna
,
in
his
Chronicle
.
WHen
John
the
Pope
,
in
his
Return
came
to
Ravenna
,
Theodorick
imprisoned
him
,
and
his
Companions
being
displeased
that
Justin
,
the
chief
Defender
of
the
Orthodox
Faith
,
had
received
them
so
honourably
;
at
which
time
he
slew
Symmachus
and
Boetius
,
both
Consulars
,
upon
Account
of
their
Faith
.
AIMOINIVS
de
gest
.
Franc.
Lib.
2.
Cap.
1.
SOME
of
those
who
were
with
John
the
Pope
he
burnt
,
others
he
put
to
Death
by
several
Ways
and
Tortures
.
Amongst
whom
Symmachus
the
Patrician
,
and
Boetius
his
Son-in-law
,
after
long
Imprisonment
,
fell
by
the
Sword
.
How
well
Boetius
was
seen
in
sacred
and
profane
Letters
,
may
,
by
his
Writings
on
several
Subjects
,
appear
.
These
his
Treatises
of
Arithmetick
,
and
Logick
,
and
Musick
,
so
grateful
to
the
Romans
,
will
testify
.
Furthermore
,
his
Book
of
the
Consubstantiality
of
the
Trinity
,
doth
sufficiently
shew
how
useful
he
might
have
been
to
the
Church
,
if
the
Times
could
have
born
him
.
[
](A28548-e13700-b)†
†
Joannes
Sarisburiensis
,
or
Saresberiensis
,
was
an
English-man
,
and
Bishop
of
Chartres
in
France
.
Amongst
other
things
he
writ
Policraticum
,
sive
de
Nugis
Curialium
&
Vestigiis
Philosophorum
.
JOHANNES
SARISBVRIENSIS
Episcop.
Carnot
.
Policrat
.
Lib.
7.
Cap.
15.
IF
you
will
not
believe
me
,
revolve
diligently
the
Book
of
the
Consolation
of
Philosophy
,
and
the
contrary
will
be
plain
to
you
.
And
although
that
Book
does
not
plainly
express
the
word
Incarnate
,
yet
amongst
those
who
rely
upon
Reason
,
it
is
of
no
small
Authority
,
whilst
it
yields
fitting
and
specifick
Medicines
to
suppress
the
Grief
of
the
most
sick
and
exulcerated
Minds
.
Nor
the
Jew
,
nor
the
Greek
,
under
Pretext
of
Religion
,
declines
the
Vse
of
Physick
,
whilst
the
Wise
in
the
Faith
,
and
the
Vnwise
out
of
the
Faith
,
are
so
profited
by
the
artificial
Compound
of
right
Reason
;
but
no
Religion
,
where
Reason
hath
any
Sway
,
ought
to
abominate
what
it
offers
.
He
is
profound
,
without
Difficulty
,
in
his
Sentences
;
in
his
Words
weightily
clear
:
He
is
a
vehement
Orator
,
clear
Demonstrator
,
an
irrefragable
Arguer
,
sometimes
perswasively
gliding
to
that
which
is
to
follow
,
sometimes
as
it
were
pushing
the
Reader
on
by
necessity
towards
it
.
Those
who
are
desirous
to
know
more
of
our
Author
,
and
of
the
Testimonies
of
learned
Men
concerning
him
,
from
the
time
in
which
he
flourished
,
downwards
to
this
present
Age
,
may
consult
further
Ennodius
Bishop
of
Pavia
,
mentioned
before
;
Epist.
L.
8.
Ep.
1.
Cassiodorus
,
a
learned
and
pious
Man
,
Chancellor
to
King
Theodorick
,
in
two
Epistles
which
he
writ
to
Boetius
by
the
Order
of
that
King
;
as
also
Venerable
Bede
;
Sigelbertus
a
Monk
of
Gemblores
,
in
the
Dutchy
of
Brabant
,
of
the
Order
of
St.
Benedict
;
Thomas
Aquinas
;
Laurentius
Valla
;
Sanctus
Antonius
Archbishop
of
Florence
,
of
the
Order
of
the
Friars-Preachers
;
Jacobus
Philippus
Bergomensis
,
of
the
Order
of
the
Eremites
of
St.
Augustin
;
Hermolaus
Barbarus
,
a
noble
Venetian
,
Arch-bishop
and
Patriarch
of
Aquileia
;
Angelus
Politianus
,
an
excellent
Poet
and
Orator
;
Joannes
Tritenhemius
,
Abbot
of
Spanheim
;
Julius
Caesar
Scaliger
;
Lilius
Gregorius
Gyraldus
;
Centur.
6.
Cap.
10.
the
Centuriators
of
Magdeburg
;
and
Justus
Lipsius
;
who
have
all
made
just
Mention
of
Boetius
in
their
Writings
,
and
built
honourable
Monuments
to
his
Fame
.
ANICIUS
MANLIUS
SEVERINUS
BOETIUS
,
OF
THE
Consolation
of
Philosophy
.
BOOK
the
First
.
The
ARGUMENT
.
Philosophy
appears
to
Boetius
,
and
drives
away
the
Muses
:
who
,
as
soon
as
she
was
known
to
him
,
comforts
him
by
the
Example
of
other
wise
Men
who
had
been
under
the
same
Difficulties
.
He
relates
what
he
hath
deserved
from
the
Senate
,
and
particular
Senators
,
and
from
all
Italy
.
Then
he
opens
the
whole
Series
of
his
Accusation
,
and
the
Causes
of
his
Banishment
,
and
shews
the
Innocence
of
his
Life
and
Actions
.
Next
,
he
complains
of
his
many
Injuries
,
and
the
Loss
of
his
Reputation
and
Dignities
.
Last
of
all
,
Philosophy
enquires
what
are
the
Troubles
of
his
Mind
,
and
the
Causes
of
them
,
which
are
indeed
the
Subject
Matter
of
the
whole
following
Work
.
METRUM
I.
Carmina
,
qui
quondam
studio
florente
peregi
,
Flebilis
,
heu
!
moestos
cogor
inire
modos
,
&c.
I
Who
before
did
lofty
Verse
indite
,
In
mournful
Numbers
now
my
Griefs
recite
:
Behold
!
the
weeping
Muse
hath
bound
her
brow
With
Cypress-Wreathes
,
and
only
dictates
now
Sad
Elegy
to
me
,
whose
teeming
Eyes
Keep
time
with
her's
.
The
Muse
who
does
despise
Danger
,
since
I
am
gone
,
disdains
to
stay
.
And
goes
the
kind
Companion
of
my
way
.
She
whose
gay
Favours
my
brisk
Youth
did
court
,
Now
courts
mine
Age
,
and
is
its
chief
Support
;
Which
does
advance
before
I
thought
it
nigh
,
And
yet
my
Cares
do
make
it
onwards
fly
.
Too
soon
these
Temples
hoary
Hairs
do
show
,
Too
soon
my
Summer
's
crown'd
with
Alpine
Snow
:
My
Joints
do
tremble
,
and
my
Skin
does
sit
Like
a
loose
Garment
,
never
made
to
fit
.
Happy
are
they
,
whom
when
their
Years
do
bloom
,
Death
doth
not
seize
,
but
when
they
call
doth
come
!
That
to
the
Wretched
doth
no
Pity
show
;
It
shuts
no
Eyes
which
Tears
do
overflow
.
When
my
pleas'd
Fates
did
smile
,
I
once
to
Death
Had
almost
yielded
my
unwilling
Breath
:
But
now
when
Fortune
's
gilded
Favours
cease
,
It
doth
arrest
my
kindly
Hour
of
Ease
.
Why
,
O
my
Friends
!
did
you
me
Happy
call
?
He
stands
not
firm
,
who
thus
like
me
can
fall
.
PROSA
I.
Whilst
in
Silence
I
recounted
these
things
,
and
with
[
](A28548-e14450-b)*
*
Styli
Officio
.
my
Pen
did
delineate
my
Griefs
and
Complaints
,
[
](A28548-e14460-b)(a)
(a)
A
Woman
.
]
Philosophy
is
here
meant
;
and
because
she
ought
not
to
appear
but
from
an
Eminent
Situation
,
and
as
if
it
were
descending
from
Heaven
,
he
places
her
over
his
Head
;
and
by
assigning
to
her
a
reverend
Countenance
,
he
would
signify
her
Original
,
her
Age
,
and
her
Dignity
;
and
by
her
sparkling
Eyes
,
the
clear
and
distinct
Knowledg
which
she
hath
of
all
things
.
a
Woman
of
a
most
reverend
Countenance
seem'd
to
stand
over
my
Head
,
with
sparkling
Eyes
,
which
were
of
an
extraordinary
Force
and
Quickness
;
her
Colour
was
lively
,
and
her
Strength
seem'd
to
be
unexhausted
,
although
she
was
so
old
,
that
she
could
by
no
means
be
thought
one
of
our
time
.
It
was
difficult
to
judg
of
her
Stature
;
for
sometimes
she
appear'd
to
be
of
the
common
Height
of
Men
,
then
she
would
seem
to
touch
the
Clouds
with
her
Head
;
which
again
,
when
she
rais'd
higher
,
she
pierc'd
the
very
Heavens
with
it
,
and
was
not
to
be
followed
by
the
Eyes
of
those
who
look'd
after
her
.
Her
Garments
were
most
artificially
made
of
the
finest
Threads
and
most
durable
Matter
;
which
(
as
she
her self
afterwards
told
me
)
she
had
woven
with
her
own
Hands
:
They
also
were
overshadowed
with
such
a
Mist
and
Duskishness
as
usually
covers
old
Images
,
arising
from
Antiquity
and
the
Neglect
of
Time
.
On
the
extreme
Part
of
these
Vestments
below
,
the
Greek
Letter
[
Π
]
[
](A28548-e14480-b)(b)
(b)
Philosophy
is
divided
into
Theoretical
and
Practical
:
The
first
of
those
Species
is
denoted
by
the
Letter
[
Θ
]
,
and
consists
in
the
pure
and
mere
Contemplation
of
Truth
.
The
latter
,
which
is
signified
by
the
Letter
[
Π
]
,
consists
in
the
Practice
and
Exercise
of
Vertue
.
Theorie
is
placed
in
the
upper-part
of
the
Garment
;
because
,
as
Aristotle
determines
,
Contemplative
Philosophy
is
much
more
Noble
than
the
Active
.
Steps
and
Degrees
are
placed
there
,
by
which
we
ascend
to
the
one
,
and
descend
to
the
other
;
because
there
can
be
no
Exercise
of
Vertue
without
a
Contemplation
of
Truth
,
nor
ought
that
to
be
without
the
Exercise
of
Vertue
.
was
to
be
read
;
and
upon
the
highest
Border
the
Letter
[
Θ
]
[
](A28548-e14500-b)(c)
(c)
Philosophy
is
divided
into
Theoretical
and
Practical
:
The
first
of
those
Species
is
denoted
by
the
Letter
[
Θ
]
,
and
consists
in
the
pure
and
mere
Contemplation
of
Truth
.
The
latter
,
which
is
signified
by
the
Letter
[
Π
]
,
consists
in
the
Practice
and
Exercise
of
Vertue
.
Theorie
is
placed
in
the
upper-part
of
the
Garment
;
because
,
as
Aristotle
determines
,
Contemplative
Philosophy
is
much
more
Noble
than
the
Active
.
Steps
and
Degrees
are
placed
there
,
by
which
we
ascend
to
the
one
,
and
descend
to
the
other
;
because
there
can
be
no
Exercise
of
Vertue
without
a
Contemplation
of
Truth
,
nor
ought
that
to
be
without
the
Exercise
of
Vertue
.
was
interwoven
;
and
betwixt
them
certain
Steps
were
wrought
in
the
form
of
a
Ladder
,
by
which
there
was
an
Ascent
from
the
lowest
to
the
highest
Letter
.
But
this
Garment
was
defac'd
and
torn
by
the
Hands
of
several
[
](A28548-e14520-b)(d)
(d)
Violent
Persons
.
]
Those
who
by
Precipitation
or
Prejudice
wrest
and
abuse
Philosophy
,
and
do
neither
consider
Truth
,
nor
exercise
Vertue
.
violent
Persons
,
who
had
taken
away
what
Parts
of
it
they
could
.
In
her
right
Hand
she
carried
Books
,
and
in
her
left
she
sway'd
a
Scepter
.
So
soon
as
she
saw
the
Patronesses
of
Poetry
standing
by
my
Bed
,
and
dictating
to
me
Words
,
in
which
I
cloath'd
my
Griefs
;
with
a
concern'd
Countenance
and
inflamed
Eyes
,
she
immediately
broke
out
into
these
Expressions
:
What
unwise
Person
hath
suffer'd
these
scenique
Strumpets
to
have
Access
to
this
sick
Man
;
who
are
so
far
from
encountring
his
Distemper
with
specifique
and
natural
Remedies
,
that
they
only
nourish
and
increase
it
by
those
sweet
Poisons
which
they
infuse
?
These
are
they
who
,
with
the
fruitless
Thorns
of
the
Passions
,
choak
and
destroy
the
hopeful
Crops
of
productive
Reason
,
and
who
only
accustom
the
Minds
of
Men
to
bear
and
endure
a
Disease
,
but
never
free
them
from
it
.
If
(
continued
she
,
directing
her self
to
the
Muses
)
your
Caresses
had
debauch'd
and
drawn
aside
,
according
to
your
Custom
,
any
profane
or
unknowing
Person
,
you
should
not
have
been
blamed
by
me
;
nor
could
my
Labours
,
by
such
an
Attempt
,
have
been
eluded
:
but
you
have
made
an
unhappy
Proselyte
of
him
whom
I
have
sed
with
my
Breasts
,
and
brought
up
in
[
](A28548-e14550-b)(e)
(e)
Eleatick
]
Logical
;
and
it
is
stiled
so
,
because
Logick
is
said
to
have
been
invented
by
the
great
Philosopher
Zeno
,
who
was
called
Eleates
,
because
he
was
born
in
Elea
,
a
Region
of
Peloponnesus
,
lying
betwixt
Arcadia
and
the
Ionian
Sea
,
to
the
Westward
;
whose
chief
City
is
Elis
,
now
Belvedere
,
seated
on
the
Bankey
Coasts
of
the
River
Peneus
.
Eleatique
and
[
](A28548-e14660-b)(f)
(f)
Academique
.
]
The
Philosophy
of
Plato
is
called
Academique
,
because
Plato
was
the
first
who
professed
Philosophy
in
the
Academy
.
The
Academy
was
a
Place
adorned
with
Woods
and
small
Groves
without
the
Walls
of
Athens
,
but
very
near
them
;
and
was
first
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
Ecademus
,
a
famous
Man
of
that
City
;
from
whence
Horace
,
Epist.
lib.
2.
Ep.
2.
Scilicet
ut
possem
curvo
dignoscere
rectum
,
Atque
inter
sylvas
Ecademi
quaerere
verum
.
Now
that
Boetius
was
very
knowing
in
both
these
sorts
of
Studies
,
is
very
plain
,
because
he
translated
the
Books
of
Logick
of
Aristotle
,
and
illustrated
them
with
Comments
:
And
it
will
easily
appear
to
those
who
shall
peruse
this
Work
,
that
he
thorowly
understood
,
and
was
perfectly
addicted
to
the
Opinions
of
Plato
.
Academique
Studies
.
Be
gone
,
therefore
,
ye
Sirens
,
whose
Pleasures
kill
,
whose
Embraces
destroy
,
and
leave
this
unhappy
Apostate
to
the
Care
and
Skill
of
Me
and
my
Muses
.
This
charming
Company
being
thus
rebuk'd
,
with
dejected
and
blushing
Countenances
left
the
Room
.
But
I
,
whose
Eyes
were
yet
darkned
with
Tears
,
not
knowing
who
this
Imperious
Woman
should
be
,
was
much
astonished
;
and
fixing
mine
Eyes
upon
the
Earth
,
I
began
silently
to
expect
what
she
would
further
do
.
She
then
approaching
to
me
,
sat
down
on
the
lower
part
of
my
Bed
,
and
seeing
my
Face
overspread
with
Grief
,
and
mine
Eyes
in
that
dejected
Posture
,
complain'd
of
the
unsettled
State
of
my
Mind
,
in
these
Verses
.
METRUM
II.
Heu
,
quam
praecipiti
mersa
profundo
Mens
hebet
,
&
propriâ
luce
relictâ
,
Tendit
in
externas
ire
tenebras
;
Terrenis
quoties
flatibus
aucta
,
Crescit
in
immensum
noxia
cura
!
&c.
WHen
from
all
Parts
the
Winds
do
blow
,
And
Earth-bred
Cares
encrease
and
grow
,
How
drown'd
the
high-born
Mind
doth
lie
,
How
dull's
each
noble
Faculty
;
And
leaving
its
own
proper
Light
,
How
soon
it
yields
to
dismal
Night
!
When
he
was
free
,
he
did
descry
And
know
each
Region
of
the
Sky
;
He
view'd
the
Glories
of
the
Sun
,
The
Brightness
of
the
[
](A28548-e14990-b)(g)
(g)
I
know
not
why
he
gives
the
Epithet
of
Gelida
to
the
Moon
,
unless
it
be
that
she
hath
the
Direction
of
the
Night
;
which
,
because
of
the
Absence
of
the
Sun
is
colder
than
the
Day
.
Gelid
Moon
:
He
saw
of
every
wandring
Star
The
various
Motions
through
each
Sphear
,
They
to
his
Numbers
subject
were
.
Why
blustring
Winds
do
Thetis
brave
,
And
raise
the
curle-headed
Wave
:
He
knew
what
Spirit
or
Intelligence
This
Globe
doth
move
and
influence
;
And
why
the
Star
which
in
the
West
Doth
set
,
ariseth
from
the
East
:
Why
in
the
Spring
soft
Zephyres
blow
,
And
cause
the
fragrant
Flowers
to
grow
:
He
why
the
generous
Grape
doth
swell
In
plump
Autumnus
Cheeks
,
could
tell
:
Into
all
Secrets
he
did
look
,
And
Nature
was
his
mighty
Book
.
But
,
O!
how
alter'd
is
his
Mind
!
How
grosly
stupid
now
,
and
blind
!
His
Neck
a
weighty
Chain
doth
bear
;
No
chearful
Smiles
his
Face
doth
wear
;
Nor
lifts
he
up
his
Head
to
breathe
the
Air.
PROSA
II.
But
now
,
said
she
,
Medicines
are
more
requisite
than
Complaints
.
Then
looking
upon
me
stedfastly
,
and
with
much
Attention
;
Art
thou
,
continued
she
,
that
Person
,
who
lately
being
nourished
with
my
Milk
,
and
brought
up
with
my
Food
,
didst
arrive
at
the
Perfection
of
a
vigorous
and
manly
Soul
?
Certainly
I
gave
thee
those
Arms
which
would
,
if
thou
thy self
hadst
not
thrown
them
away
,
have
defended
thee
firmly
against
every
Assault
.
Dost
thou
know
me
?
From
whence
proceeds
this
unusual
Silence
?
From
Shame
or
Stupidity
?
I
had
rather
it
were
from
the
former
;
but
I
am
afraid
thou
art
oppress'd
with
the
latter
.
But
when
she
saw
me
not
only
silent
,
but
almost
speechless
and
dumb
,
she
reach'd
her
Hand
easily
towards
my
Breast
;
And
,
then
said
she
,
there
is
no
Danger
,
he
labours
under
a
Lethargy
,
which
is
the
common
Distemper
of
those
who
are
troubled
in
mind
.
He
hath
forgot
himself
a
little
,
but
he
would
soon
be
better
if
he
could
recover
the
Remembrance
of
me
;
which
,
that
he
may
do
,
I
will
wipe
his
Eyes
,
darkned
a
little
with
the
Clouds
of
Mortality
:
and
,
as
she
said
this
,
she
dry'd
the
Tears
from
them
with
a
part
of
her
Garment
,
which
she
had
contracted
into
a
fold
.
METRUM
III.
Tunc
me
discussâ
liquerunt
nocte
tenebrae
,
Luminibusque
prior
rediit
vigor
,
&c.
THen
Night
&
Darkness
,
which
had
long
possest
My
captiv'd
Mind
,
did
swiftly
fly
away
;
A
sudden
Light
cloth'd
my
enlarged
Breast
,
And
struck
mine
Eyes
with
its
once
well-known
Ray.
So
when
a
mighty
Wind
infests
the
Sky
,
And
watry
Clouds
hang
heavy
on
its
brow
,
The
Sun
retires
,
the
Stars
conceal'd
do
lie
,
And
Night
her
Mantle
over
Earth
doth
throw
.
If
Boreas
,
thundring
from
the
Fields
of
Thrace
,
Opens
the
Ivory
Palaces
of
Light
,
Phoebus
shines
out
with
a
more
radiant
Face
,
And
darts
new
Beams
upon
our
wondring
Sight
.
PROSA
III.
Thus
the
Clouds
of
Sadness
being
dispers'd
,
I
began
to
breathe
more
freely
;
and
set
my self
to
recollect
the
Features
of
her
who
had
done
so
much
towards
my
Cure
.
Therefore
when
I
had
earnestly
fix'd
mine
Eyes
upon
her
,
I
soon
knew
her
to
be
my
tender
Nurse
[
Philosophy
]
in
whose
School
I
had
been
instructed
,
and
at
whose
Feet
,
from
my
Youth
,
I
had
been
brought
up
.
And
why
,
said
I
,
thou
Source
and
Patroness
of
all
Vertue
,
dost
thou
descend
from
above
into
these
solitary
Regions
of
my
Banishment
?
Shall
I
,
returned
she
,
O
my
loved
Pupil
!
desert
thee
,
and
refuse
to
bear
a
part
of
that
Burden
under
which
I
know
thou
now
labourest
,
for
my
sake
?
'T
is
contrary
to
the
Rules
of
Philosophy
,
to
leave
the
Innocent
unaccompanied
in
his
Pilgrimage
.
Shall
I
fear
an
Accusation
,
and
be
astonish'd
,
as
if
some
new
thing
had
happen'd
?
Is
this
the
first
time
,
dost
thou
believe
,
that
Philosophy
hath
been
assaulted
by
impious
and
cruel
Men
?
Have
not
I
,
amongst
the
Ancients
,
and
even
before
the
time
of
thy
great
Master
,
and
my
endear'd
Son
[
](A28548-e15520-b)(h)
(h)
Plato
was
born
at
Athens
,
A.
M.
3626.
or
near
it
,
and
excelled
in
all
sorts
of
Learning
,
especially
in
Philosophy
.
His
Wisdom
and
Knowledg
were
the
Occasions
of
much
Misfortune
to
him
:
for
by
the
Baseness
and
Treachery
of
Dionysius
the
Sicilian
Tyrant
,
to
whose
Faith
he
had
comitted
himself
,
as
Cicero
relateth
,
he
fell
into
great
Snares
and
Dangers
.
Plato
,
often
contended
with
Folly
,
and
supported
my self
against
her
rash
Attacks
?
And
even
,
whilst
he
liv'd
,
did
not
his
Master
[
](A28548-e15580-b)(i)
(i)
Socrates
,
for
his
Wisdom
and
Learning
was
condemned
to
Death
.
He
was
born
A.
M.
3600.
and
so
flourished
before
the
time
of
Plato
,
and
was
then
esteemed
to
be
the
most
wise
and
knowing
of
Men
,
because
he
refin'd
Philosophy
,
and
rectified
it
,
not
allowing
things
which
were
occult
and
involved
in
the
Secrets
of
Nature
,
to
fall
under
the
Consideration
of
it
,
or
to
be
any
part
of
its
Subject
,
but
directed
its
Enquiries
to
the
Qualities
of
Vertue
and
Vice
,
saying
,
That
what
was
above
us
,
did
not
concern
us
.
He
,
by
his
Precepts
and
Examples
,
exhorted
his
Auditors
to
live
well
;
and
in
his
own
way
of
living
he
observed
an
Equalness
of
Temper
;
so
that
he
ever
shewed
the
same
Countenance
in
Prosperity
and
Adversity
,
neither
more
pleasant
nor
more
disturbed
.
He
was
accused
for
not
having
right
Sentiments
touching
the
Gods
,
but
most
unjustly
:
and
the
People
were
so
much
afflicted
for
his
Death
,
that
his
Accusers
were
punished
,
some
by
Death
,
some
by
Banishment
;
and
,
by
the
Order
of
the
Senate
,
a
Statue
of
Brass
was
raised
to
his
Memory
.
Socrates
triumph
over
Death
,
to
which
he
was
unjustly
adjudg'd
,
I
standing
by
him
and
assisting
him
?
Of
whose
[
](A28548-e15630-b)(k)
(k)
Inheritance
.
]
The
Opinions
and
Doctrine
of
Socrates
.
Inheritance
,
when
the
Rout
of
the
Epicureans
and
Stoicks
,
and
several
of
the
other
Sects
,
snatch'd
a
part
,
as
every
one
pleased
;
and
I
still
opposing
my self
to
them
,
and
striving
against
them
;
they
,
with
one
consent
,
fell
upon
me
,
as
if
I
had
been
a
part
of
their
Prey
,
and
tore
this
Garment
,
which
I
had
woven
with
my
own
Hands
:
then
every
one
going
away
with
that
Rag
which
he
had
snatch'd
,
vainly
believ'd
that
he
had
possess'd
himself
of
Philosophy
,
and
her
whole
Treasure
.
Some
of
whom
,
because
some
Footsteps
and
light
Traces
of
me
did
appear
amongst
them
,
the
Folly
of
Men
believing
them
to
be
my
Familiars
,
by
the
Error
of
the
Multitude
,
were
destroy'd
.
But
if
thou
art
not
so
well
acquainted
with
the
Banishment
of
[
](A28548-e15660-b)(l)
(l)
Anaxagoras
lived
before
the
time
of
Socrates
,
and
consequently
of
Plato
.
He
held
that
Matter
was
Infinite
,
but
that
the
minute
Particles
of
it
were
agreeing
amongst
themselves
,
and
at
first
confused
,
but
afterwards
reduced
into
order
by
the
Divine
Mind
.
From
hence
he
,
or
rather
Plato
,
concluded
that
the
Sun
was
not
God
,
but
a
burning
Lamp
;
and
for
this
he
was
banished
his
Country
,
or
rather
willingly
left
it
;
because
it
is
said
,
he
left
his
Patrimonial
Estate
,
that
he
might
enjoy
more
freely
the
Pleasures
of
Philosophy
.
See
Diogenes
Laertius
concerning
him
.
Anaxagoras
,
the
Poison
of
[
](A28548-e15730-b)(m)
(m)
I
have
already
given
an
Account
of
Socrates
:
The
manner
of
his
Death
was
,
he
drunk
a
Draught
of
Hemlock
or
Ellebore
,
the
Juice
of
which
,
through
extream
Cold
,
is
Poison
,
which
was
the
way
of
executing
the
Malefactors
amongst
the
Athenians
.
Socrates
,
and
the
Torments
of
[
](A28548-e15760-b)(n)
(n)
Zeno
did
philosophize
before
the
time
of
Socrates
,
and
endured
many
Torments
for
his
Wisdom
and
Opinions
;
but
what
they
were
,
or
who
were
the
Authors
of
them
,
do
not
appear
to
me
.
Zeno
,
because
they
were
not
of
thy
Country
;
and
of
the
length
of
Time
which
hath
intervened
since
their
Sufferings
,
yet
the
[
](A28548-e15800-b)(o)
(o)
Julius
Canius
,
or
Canus
,
was
born
in
the
same
Century
with
Seneca
,
and
was
a
most
excellent
Philosopher
;
and
being
condemned
to
Death
,
he
indured
it
with
an
almost
incredible
Constancy
of
Mind
.
Seneca
,
l.
de
tranquill
.
c.
14.
Canii
,
the
[
](A28548-e15860-b)(p)
(p)
Seneca
the
Philosopher
was
contemporary
with
St.
Paul
,
and
flourished
in
the
first
Age
after
our
Saviour's
Nativity
.
He
was
the
Tutor
of
Nero
;
by
whom
,
after
he
had
heaped
up
immense
Riches
,
he
was
condemned
to
die
.
He
fainted
away
in
a
warm
Bath
,
having
had
some
of
his
Veins
opened
,
through
which
his
Blood
did
pass
:
and
before
he
died
,
with
great
Constancy
spoke
these
Words
to
his
Friends
;
Neroni
saevienti
nihil
aliud
supererat
,
post
matrem
,
fratremque
interfectos
,
quàm
ut
educatoris
,
praeceptorisque
necem
adjiceret
.
Nothing
remained
for
cruel
Nero
now
to
do
,
but
to
add
the
Barbarity
of
the
Death
of
his
Teacher
and
Master
,
to
the
unnatural
Murder
of
his
Mother
and
Brother
.
Senecae
,
and
the
[
](A28548-e15930-b)(q)
(q)
Boreas
Soranus
,
a
great
Philosopher
,
of
the
same
Age
with
Seneca
,
who
by
his
Justice
and
Industry
gave
so
great
Offence
to
Nero
,
that
he
also
died
by
his
Command
.
The
Canii
,
Senecae
,
and
Sorani
,
are
mentioned
here
in
the
plural
Number
for
Emphasis
and
mark
of
Distinction
;
as
we
say
,
your
Alexanders
,
your
Caesars
,
&c.
Sorani
,
all
of
famous
Memory
,
and
who
flourished
but
few
Ages
since
,
may
have
reach'd
thy
Knowledg
:
the
only
Cause
of
whose
fatal
and
violent
Ends
was
,
that
they
were
educated
under
my
Discipline
,
and
had
imbib'd
my
Precepts
,
and
so
became
most
unlike
to
those
impious
Men
who
wrought
their
Destruction
.
Therefore
wonder
not
if
I
be
beaten
with
Storms
whilst
I
sail
in
the
Sea
of
this
World
,
since
I
propose
no
greater
thing
to
my self
than
to
displease
ill
Men.
And
though
the
Numbers
of
them
be
great
,
yet
't
is
to
be
contemn'd
,
since
it
hath
no
certain
Guide
,
but
is
actuated
by
the
unsteady
Counsels
of
Phrenetick
Error
.
If
,
perhaps
,
they
should
form
a
Body
against
me
,
and
being
stronger
,
assail
me
,
I
the
Leader
do
straightways
retreat
with
my
Party
into
a
Fortress
,
whilst
they
in
the
mean
time
are
imploy'd
in
Rapine
and
Spoil
,
and
in
robbing
us
of
those
trivial
things
which
are
useless
to
them
,
and
not
very
necessary
for
us
:
whilst
we
,
in
the
mean
time
,
(
secure
in
our
Fastness
from
the
Fear
of
their
Assaults
,
which
Folly
and
Ignorance
can
never
win
)
laugh
at
them
,
who
,
with
so
much
Labour
and
Hazard
,
pursue
the
meanest
and
most
despicable
Trifles
.
METRUM
IV.
Quisquis
composito
serenus
aevo
,
&c.
THat
well-weigh'd
Man
,
who
in
a
settl'd
State
,
Hath
triumph'd
over
his
aspiring
Fate
;
Who
,
unconcern'd
,
Fortune
in
Smiles
can
view
,
And
fearless
can
behold
her
clouded
Brow
:
No
raging
Sea
shall
move
,
nor
shall
prevail
Against
his
Head
;
though
the
proud
Billows
swell
,
Though
black
Vesuvio
should
with
them
conspire
,
Vomiting
out
Auxiliary
Fire
:
Tho
Heaven
its
fiercest
Thunderbolts
shou'd
weild
,
To
which
ev'n
Oaks
,
&
Rocks
,
&
Towers
must
yield
▪
Fear
not
,
unhappy
Man
,
th'
Oppressor's
Brow
;
His
Power
from
thy
mean
Fears
alone
can
grow
.
He
who
nor
fears
,
nor
hopes
for
any
thing
,
Disarms
the
Tyrant
,
and
himself
's
a
King
.
But
he
who
to
himself
is
not
a
Law
;
If
his
unstable
Breast
these
Passions
awe
,
He
yields
his
Arms
,
and
now
no
more
is
free
;
He
makes
his
Chains
,
and
meets
his
Slavery
.
PROSA
IV.
Dost
thou
perceive
these
things
,
said
she
,
and
do
they
sink
into
thy
Mind
?
[
](A28548-e16280-b)*
*
Esne
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
Art
thou
altogether
unqualified
and
unfit
to
receive
these
Precepts
?
Why
dost
thou
weep
?
Why
do
thy
Tears
overflow
?
[
](A28548-e16300-b)†
†
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Speak
,
conceal
not
thy
Thoughts
.
And
if
thou
dost
expect
Help
from
the
Physician
,
truly
discover
thy
Distemper
.
Then
I
,
in
some
measure
recovering
my self
,
spoke
thus
to
her
:
Need
my
Sorrows
then
be
repeated
;
and
do
not
the
Severities
acted
by
Fortune
against
me
,
appear
enough
of
themselves
,
without
these
Admonitions
?
Doth
not
the
very
Face
and
Horror
of
[
](A28548-e16320-b)(r)
(r)
This
Place
.
]
His
sordid
and
obscure
Prison
.
this
Place
move
thee
?
Is
this
the
Library
which
thou
didst
choose
for
thy
particular
Apartment
in
my
House
?
In
which
,
so
often
sitting
with
me
,
thou
didst
skilfully
read
upon
all
Divine
and
Humane
Learning
?
Was
this
my
Habit
?
Was
this
my
Look
,
when
with
thee
I
penetrated
into
the
Secrets
of
Nature
?
when
thou
[
](A28548-e16340-b)*
*
Cum
mihi
siderum
vias
radio
describeres
.
traced'st
out
to
me
the
several
Motions
of
the
Stars
?
when
thou
didst
shew
me
how
to
form
my
Life
and
Manners
by
Divine
Rule
and
Order
?
And
are
these
at
last
the
Rewards
of
my
Obedience
to
thee
?
Certainly
thou
didst
deliver
this
Sentence
as
an
Eternal
Sanction
by
the
Mouth
of
[
](A28548-e16350-b)(s)
(s)
Plato
.
]
Plato
saith
,
L.
quinto
de
Repub.
that
those
Common-wealths
are
most
happy
,
whose
Governours
are
Lovers
and
Practisers
of
Wisdom
and
its
Precepts
;
or
who
,
by
their
Endeavours
and
Studies
,
aim
at
being
so
.
The
same
Plato
,
Dial.
6.
de
Repub.
advises
wise
and
good
Men
to
take
upon
them
the
Government
of
their
Country
,
lest
if
it
should
be
committed
to
impious
and
wicked
Men
,
good
Men
might
by
them
be
oppress'd
and
ruin'd
.
Plato
,
viz.
That
those
Common-wealths
are
most
happy
,
who
are
governed
by
Philosophers
,
or
by
those
who
study
to
be
so
.
By
the
same
Person
also
thou
didst
advise
wise
and
discreet
Men
to
take
upon
them
the
Government
of
their
Country
,
lest
they
refusing
it
,
impious
and
unworthy
Subjects
should
exert
themselves
,
and
oppress
the
good
and
honest
Citizens
.
Therefore
I
following
this
great
Authority
,
have
desir'd
to
reduce
to
practice
,
in
the
Management
of
publick
Business
,
what
I
learnt
from
thee
in
our
grateful
Retirement
.
And
thou
and
that
God
who
infuseth
thee
into
the
Minds
of
wise
Men
,
may
witness
for
me
,
that
I
had
no
other
end
in
aspiring
to
the
Magistracy
,
than
that
one
,
of
doing
good
to
all
,
and
protecting
the
Vertuous
and
Just
.
Hence
was
I
look'd
upon
by
evil
Men
as
their
common
Enemy
.
Hence
sprung
Dissention
and
Discord
with
them
;
but
still
the
Clearness
of
my
Conscience
made
me
despise
the
Anger
of
the
most
powerful
,
when
I
acted
in
the
Defence
of
Justice
and
Right
.
How
oft
have
I
oppos'd
[
](A28548-e16420-b)(t)
(t)
Conigast
.
]
Conigastus
;
or
,
as
Cassiodorus
writes
him
,
Cunigastus
,
was
one
who
had
great
Authority
with
King
Theodorick
,
which
appears
from
what
Cassiodorus
,
L.
8.
Ep.
28.
relates
,
that
King
Athalavick
writing
to
him
,
gives
him
the
Title
of
Illustris
.
This
Person
abusing
the
Authority
which
he
had
with
his
Master
,
attempted
upon
the
Fortunes
of
those
whom
he
thought
not
able
to
defend
themselves
.
He
being
Master
of
the
Offices
,
Boetius
did
frequently
oppose
him
;
because
it
was
the
Business
of
that
Magistrate
to
judg
the
Prefects
of
the
Provinces
,
and
to
receive
the
Complaints
of
the
Provincial
Subjects
,
and
to
report
them
to
the
Prince
.
Conigast
,
who
taking
Advantage
of
their
Inabilities
,
would
have
oppress'd
and
ground
the
Faces
of
the
Poor
?
How
oft
have
I
withstood
[
](A28548-e16530-b)(u)
(u)
Triguilla
.
]
Triguilla
was
Steward
of
the
Royal
Houshold
,
who
was
equal
to
Conigast
in
Wickedness
,
but
superiour
to
him
in
Power
.
Triguilla
,
the
Steward
of
the
King's
Houshold
,
and
hinder'd
him
from
bringing
to
effect
the
many
Injuries
and
Wrongs
which
he
had
hopefully
projected
and
begun
?
How
oft
have
I
protected
,
with
the
Peril
of
my
Authority
,
those
unhappy
People
,
whom
the
lawless
Avarice
of
the
[
](A28548-e16570-b)(w)
(w)
Barbarians
.
]
The
Goths
.
Barbarians
did
vex
with
many
Calumnies
?
No
Man
ever
drew
me
aside
from
the
Paths
of
Right
to
those
of
Injustice
:
I
griev'd
no
less
than
the
poor
Sufferers
,
when
I
saw
the
Fortunes
of
Provincial
Subjects
torn
by
the
Rapine
of
private
Officers
,
and
them
oppress'd
with
publick
Taxes
.
When
,
in
the
Time
of
a
severe
Famine
,
the
whole
Province
of
[
](A28548-e16590-b)(x)
(x)
Campania
]
Named
Felix
,
called
now
by
the
Inhabitants
La
terra
di
Lavoro
,
is
a
Region
of
Italy
,
and
a
Province
of
the
Kingdom
of
Naples
,
famous
for
its
Fruitfulness
and
Number
of
Cities
;
its
Metropolis
is
Naples
,
the
largest
of
the
Italian
Cities
.
Florus
describes
it
thus
;
L.
1.
C.
16.
Omnium
,
inquit
,
non
modò
Italiâ
,
sed
toto
orbe
terrarum
,
pulcherrima
Campaniae
plaga
est
.
Nihil
mollius
Coelo
:
denique
bis
floribus
vernat
.
Nihil
uberius
sole
:
ideo
liberi
Cererisque
certamen
dicitur
.
Nihil
hospitalius
mari
:
hîc
illi
nobiles
portus
,
Cajeta
,
Misenus
,
&
tepentes
fontibus
Baiae
:
Lucrinus
&
Avernus
,
quaedam
Marie
Otia
.
Hic
amicti
vitibus
montes
,
Gaurus
,
Falernus
,
Massicus
,
&
pulcherrimus
omnium
Vesuvius
Aetnëi
ignis
imitator
.
Vrbes
ad
Mare
,
Formiae
,
Cumae
,
Puteoli
,
Neapolis
,
Herculcanum
;
Pompei
,
&
ipsa
caput
urbium
Capua
,
quondam
inter
tres
maximas
,
Romam
Carthaginemque
numerata
.
Campania
had
like
to
have
been
ruin'd
by
an
Imposition
upon
the
People
,
which
pass'd
under
the
Name
of
a
[
](A28548-e16710-b)(y)
(y)
Coemption
.
]
This
Coemption
was
a
Monopoly
,
by
which
the
Subjects
of
the
Provinces
were
obliged
to
bring
their
Provisions
and
Victuals
,
and
generally
all
the
Products
of
their
Lands
,
into
the
King's
Granaries
and
Store-houses
,
to
sell
them
there
at
a
low
Price
,
and
to
buy
them
out
again
at
a
greater
,
such
as
the
Publick
Officers
should
exact
of
them
.
Coemption
,
I
,
the
King
being
present
at
the
Debate
,
contested
with
his
[
](A28548-e16740-b)*
*
Certamen
adversum
praefectum
Praetorii
suscepi
.
Captain
of
the
Guards
,
on
the
Behalf
of
the
Publick
:
And
at
last
I
prevailed
,
To
that
that
heavy
Impost
was
not
exacted
.
I
forced
[
](A28548-e16750-b)(z)
(z)
Paulinus
.
]
Because
he
was
of
the
Family
of
the
Decii
,
was
called
Decius
,
and
was
Consul
in
the
Year
of
our
Redemption
498.
therefore
he
is
here
called
Consular
.
Paulinus
,
a
Consular
Man
,
out
of
the
very
Jaws
of
those
[
](A28548-e16810-b)†
†
Palatini
canes
.
greedy
Officers
of
the
Palace
,
whose
Ambition
and
Hope
had
already
devour'd
him
and
his
Estate
.
When
[
](A28548-e16820-b)(a)
(a)
Albinus
.
]
He
descended
from
the
same
Family
of
the
Decii
,
and
was
Consul
in
the
Year
of
Christ
493.
Albinus
,
who
had
been
Consul
also
,
was
to
have
been
cut
off
by
a
false
Accusation
,
I
placed
my self
betwixt
him
and
[
](A28548-e16860-b)(b)
(b)
Cyprian
.
]
Was
the
Brother
of
Opilio
the
Informer
against
Boetius
,
of
whom
mention
shall
be
hereafter
.
Cyprian
his
Accuser
,
and
oppos'd
my self
to
the
Violence
of
his
utmost
Hate
and
Malice
.
Don't
you
think
that
I
have
got
my self
Enemies
more
than
enough
?
I
ought
certainly
,
amongst
the
rest
of
Mankind
,
to
be
more
assur'd
and
safe
,
who
for
the
Love
of
Justice
,
have
forfeited
all
my
Hopes
at
the
Court
,
and
gain'd
nothing
but
the
Envy
and
Hate
of
those
who
are
powerful
there
.
But
,
behold
upon
the
Accusation
of
what
Men
I
now
suffer
!
[
](A28548-e16910-b)(c)
(c)
Basilius
.
]
This
Man
is
sometimes
praised
,
and
sometimes
found
fault
with
by
Cassiodorus
.
He
is
commended
,
Ep.
l.
2.
Variar.
&
Epist.
10.
in
which
Agapita
his
Wife
is
mentioned
,
and
said
to
be
,
spectabilis
foemina
.
And
also
,
Ep.
11.
in
which
we
read
what
followeth
:
Basilius
,
vir
spectabilis
,
datis
precibus
intimavit
,
Agapitam
conjugem
suam
de
propriis
penatibus
à
quibusdam
vitio
sollicitationis
,
abductam
.
Et
certè
in
his
versata
rebus
firmum
docetur
perdidisse
consilium
.
Quid
enim
facere
potuit
probum
,
quae
nullis
culpis
extantibus
reliquit
maritum
.
He
is
discommended
,
Variar.
l.
4.
and
Epist.
22.
where
Theodorick
himself
saith
,
Basilium
&
Praetextatum
artis
sinistrae
jamdiu
contagione
pollutos
.
And
Ep.
23.
where
the
same
Prince
writes
,
Praefectum
urbis
declarasse
Basilium
atque
Praetextatum
magicis
artibus
imbutos
esse
.
If
this
Basilius
was
the
same
Man
who
was
here
named
,
he
was
perhaps
dismissed
from
the
King's
Service
for
being
versed
in
the
Magical
Arts
:
And
from
thence
he
might
be
urged
by
his
Necessities
to
accuse
Boetius
falsly
.
Basilius
is
one
of
them
,
who
being
lately
,
for
his
Offences
,
dismiss'd
from
the
King's
Service
,
and
oppress'd
with
Debt
,
is
forc'd
,
by
his
Necessities
,
to
become
my
Accuser
.
The
Credit
of
the
other
two
,
[
](A28548-e17090-b)(d)
(d)
Opilio
.
]
There
was
Opilio
the
Father
,
and
Opilio
the
Son
:
The
former
,
as
Simondus
saith
,
was
Almoner
to
Odoacer
;
which
Theodorick
,
in
Cassiodorus
,
seemeth
to
intimate
,
Variar.
L.
quinto
,
Ep.
41.
The
latter
,
the
Brother
of
Cyprian
,
was
,
as
his
Father
and
Brother
before
him
,
advanced
to
the
Dignity
of
Almoner
,
but
it
was
after
the
Death
of
Boetius
,
viz.
in
the
Reign
of
Athalarick
,
anno
Christi
528.
From
hence
it
is
that
Athalarick
Cassiodor
,
Variar
.
L.
8.
Epist.
16.
inscribed
Opilioni
Comiti
sacrarum
,
thus
speaks
,
Securè
tibi
credimus
,
quod
toties
tuo
generi
commissum
fuisse
gaudemus
.
Paternis
fascibus
praefuit
,
sed
&
frater
eâdem
resplenduit
claritate
:
which
might
not
hinder
but
that
Opilio
the
Son
might
be
condemned
to
Banishment
by
Theodorick
,
together
with
Gaudentius
,
for
his
many
Crimes
and
Frauds
.
Opilio
and
[
](A28548-e17290-b)(e)
(e)
Gaudentius
.
]
Gaudentius
seems
to
be
only
known
by
his
Accusation
of
Boetius
;
and
one
of
whom
I
can
give
no
other
Account
.
Gaudentius
,
is
so
infamous
,
that
lately
,
for
their
many
Crimes
and
Cheats
,
they
were
condemned
to
Banishment
by
the
[
](A28548-e17330-b)(f)
(f)
By
the
King
.
]
Theodorick
King
of
Italy
;
who
,
after
he
had
overcome
and
killed
Odoacer
,
obtained
that
Crown
,
anno
Christi
409.
King
:
and
being
unwilling
to
obey
the
Sentence
,
presently
took
[
](A28548-e17380-b)(g)
(g)
Sanctuary
.
]
As
there
were
some
Temples
amongst
the
Heathens
,
so
all
Churches
of
the
Christians
were
always
esteemed
Asyla
,
or
Sanctuaries
.
That
some
amongst
the
Heathens
were
Asyla
,
appears
from
Virgil.
l.
2.
Aenëid
.
v.
16.
shows
it
:
Et
jam
porticibus
vacuis
,
Junonis
asylo
,
Custodes
lecti
Phaenix
&
durus
Vlysses
Praedam
asservabant
.
Also
Aenëid
.
8.
v.
342.
Hinc
lucum
ingentem
,
quem
Romulus
acer
asylum
Rettulit
,
&
gelidâ
monstrat
sub
rupe
lupercal
.
And
that
all
Christian
Temples
were
Sanctuaries
,
is
plain
ex
Ced
.
Theod.
l.
9.
tit.
47.
de
his
qui
ad
Ecclesias
confugiunt
.
Sanctuary
;
of
which
when
he
had
notice
,
he
gave
Command
,
that
if
they
did
not
leave
the
City
of
[
](A28548-e17560-b)(h)
(h)
Ravenna
.
]
A
City
of
Italy
,
upon
the
Coast
of
the
Adriatick
Sea
.
King
Theodorick
made
this
his
Royal
Seat
,
after
the
Defeat
of
Odoacer
and
his
Successors
.
The
Kings
of
the
Goths
did
,
after
him
,
inhabit
it
.
Ravenna
by
such
a
Day
,
they
should
,
with
all
Disgrace
,
be
driven
out
of
it
,
with
Marks
branded
on
their
Foreheads
.
Now
judg
if
there
can
be
any
Addition
to
this
my
severe
Usage
;
for
upon
that
very
Day
on
which
this
Execution
was
order'd
to
be
done
upon
them
,
the
Accusation
was
receiv'd
against
me
,
from
the
Mouths
of
these
villanous
Informers
.
What
is
then
to
be
done
?
Have
my
many
irksome
Labours
and
Enquiries
after
Wisdom
deserv'd
this
?
or
because
my
Condemnation
was
before
determined
,
shall
it
qualify
these
Men
to
be
my
Accusers
?
Is
not
Fortune
ashamed
;
if
not
of
the
Accusation
of
injur'd
Innocence
,
at
least
of
the
Baseness
and
Infamy
of
its
Accusers
?
But
perhaps
you
may
ask
,
what
Crime
is
objected
to
me
?
I
am
accused
for
designing
to
preserve
the
Senate
.
Would
you
know
the
Manner
and
Circumstances
of
my
Treason
?
Why
,
't
is
urg'd
,
that
I
hinder'd
an
Informer
from
carrying
Proofs
to
the
King
,
which
should
have
declared
the
whole
Senate
to
have
been
guilty
of
Treason
?
And
now
,
O
my
Mistress
!
what
think
you
?
shall
I
deny
the
Crime
that
I
may
not
be
a
Reproach
to
thee
?
No
,
it
was
always
my
Desire
to
preserve
that
August
Body
in
its
Splendor
,
and
in
its
just
Rights
,
and
it
shall
be
so
to
the
last
Moment
of
my
Life
.
Shall
I
confess
it
?
Then
the
pretended
Endeavour
of
putting
a
stop
to
the
Accusers
will
cease
.
Shall
I
own
it
a
Crime
to
wish
the
Safety
of
that
Assembly
?
Indeed
its
unjust
Decrees
against
me
would
make
it
look
to
be
so
.
But
Folly
,
which
always
flatters
it self
,
cannot
change
the
Merit
of
things
:
Nor
do
I
think
it
lawful
,
according
to
the
Judgment
of
Socrates
,
either
to
hide
the
Truth
,
or
own
a
Falsity
.
But
however
that
Matter
may
be
,
I
leave
it
to
be
weighed
by
you
,
and
the
Judgment
of
the
Wise
,
having
both
by
my
Tongue
and
Pen
declared
the
whole
Truth
and
Series
of
my
Misfortune
,
and
transmitted
it
to
indifferent
and
unprejudiced
Posterity
.
To
what
purpose
should
I
speak
of
those
forged
Letters
,
in
which
I
am
accused
,
to
hope
for
the
Restauration
of
the
Roman
Liberty
?
I
could
easily
enough
have
detected
the
Falseness
of
that
Contrivance
,
even
by
the
Confessions
of
my
Accusers
,
(
which
is
of
greatest
Weight
in
all
such
Affairs
)
if
I
might
have
been
allowed
to
have
made
use
of
them
.
But
what
Liberty
now
can
we
ever
hope
to
have
?
Would
to
Heaven
we
might
expect
any
!
then
I
had
answer'd
them
in
the
Words
of
Canius
;
who
,
when
he
was
accused
by
C.
Caesar
,
Son
to
Germanicus
,
of
being
privy
to
a
Conspiracy
against
his
Life
,
told
him
,
[
](A28548-e17660-b)*
*
Si
ego
,
inquit
,
scîssem
,
tu
nescîsses
.
If
I
had
known
of
such
a
Design
,
thou
hadst
never
known
it
.
In
which
thing
,
Sorrow
and
my
Misfortunes
have
not
so
dulled
my
Senses
,
that
I
should
complain
of
the
Contrivances
of
wicked
Men
against
the
Vertuous
.
But
I
wonder
that
according
to
their
Hopes
they
should
have
effected
them
;
for
the
Will
to
do
Ill
proceeds
from
the
Defects
of
humane
Nature
:
But
it
is
prodigious
,
that
every
Contrivance
of
ill
Men
should
prevail
against
the
Innocent
,
even
when
the
Eye
of
Providence
beholds
it
.
Whence
it
was
that
one
of
thy
Disciples
properly
enough
asked
,
If
there
be
a
God
,
whence
then
proceeds
Evil
?
If
there
be
none
,
whence
Good
?
Be
it
so
,
that
it
is
natural
and
fit
enough
that
ill
Men
,
who
thirst
after
the
Blood
of
the
Good
,
and
of
the
whole
Senate
,
should
also
promote
my
Destruction
,
who
have
always
defended
botn
against
their
Attempts
.
But
have
I
deserv'd
this
Return
from
the
Hands
of
the
Senate
?
&c.
Thou
mayst
remember
,
I
imagine
,
because
always
when
I
did
or
said
any
thing
,
thou
wert
present
,
and
didst
direct
me
.
Thou
mayst
remember
,
I
say
,
when
at
[
](A28548-e17690-b)(i)
(i)
Verona
.
]
A
City
of
the
Venetian
Territory
,
built
by
the
Gauls
under
the
Command
of
Brennus
,
first
called
Brenona
,
afterwards
Verona
.
Verona
,
the
King
,
greedy
and
desirous
of
our
common
Ruine
,
endeavour'd
to
have
thrown
that
Treason
,
for
which
Albinus
was
accused
,
on
the
whole
Body
of
the
Senate
;
how
I
then
,
contemning
any
Hazard
which
I
might
run
,
did
vindicate
and
defend
that
Order
.
Thou
knowst
this
to
be
Truth
,
and
that
I
never
was
accustom'd
to
value
or
praise
my self
or
my
Actions
:
for
whosoever
seeks
a
Name
,
by
boasting
of
what
he
hath
done
,
will
lessen
,
in
a
great
measure
,
the
Pleasures
of
a
self-approving
Conscience
.
But
now
see
the
Event
and
Success
of
my
Innocence
,
for
instead
of
receiving
the
Reward
of
true
and
steddy
Vertue
,
I
undergo
the
Punishment
of
Villany
and
Impiety
!
What
Judges
were
there
ever
,
who
even
upon
the
manifest
Proofs
of
a
Crime
,
did
so
unanimously
agree
in
Cruelty
,
that
neither
the
Considerations
of
humane
Nature
,
which
necessarily
errs
,
nor
of
the
Change
of
Fortune
,
which
is
so
uncertain
to
all
,
should
encline
some
of
them
to
Pity
and
Compassion
?
If
I
had
been
accus'd
of
designing
to
burn
the
Temples
,
or
massacre
the
Priests
,
and
so
destroy
all
good
Men
,
yet
I
should
have
been
allowed
to
have
been
present
,
and
upon
my
Confession
or
Conviction
by
the
Witnesses
,
should
have
received
my
Sentence
.
But
now
,
for
my
Afffections
and
Services
to
the
Senate
,
I
am
unheard
,
undefended
,
at
the
Distance
of
[
](A28548-e17760-b)(k)
(k)
500
Miles
.
]
Ticinum
or
Pavia
was
so
far
distant
from
the
Place
where
the
Sentence
of
Boetius
was
pronounced
.
500
Miles
condemn'd
to
Death
,
and
[
](A28548-e17800-b)(l)
(l)
Proscription
.
]
Proscription
was
of
two
kinds
:
One
was
Proscription
of
Goods
,
when
they
were
expos'd
to
Sale
by
Writings
affixed
upon
the
publick
Places
of
the
City
or
Country
where
the
Criminal
dwelt
.
The
other
was
a
Proscription
of
the
Person
,
by
which
it
was
signified
that
the
Offender
was
banished
by
the
Magistrates
,
and
that
his
Abode
in
the
City
or
Country
was
not
safe
.
Proscription
.
O
my
Judges
!
may
none
of
you
be
ever
convicted
of
the
like
Crime
;
the
Falseness
of
which
even
mine
Accusers
themselves
know
,
and
that
they
are
forced
to
throw
another
pretended
Offence
into
the
Scale
;
which
is
,
that
out
of
my
Ambition
and
Desire
of
Dignity
I
have
polluted
my
Conscienee
with
the
horrid
Sin
of
[
](A28548-e17820-b)(m)
(m)
Sacrilege
.
]
This
was
another
Crime
objected
to
Boetius
;
but
in
what
the
Sacrilege
did
consist
,
which
was
laid
to
his
charge
,
doth
not
so
well
appear
to
me
.
Monsieur
de
la
Boucherie
,
the
French
Interpreter
of
our
Author
,
thinks
it
consisted
in
his
having
,
by
deceitful
Arts
,
gained
Suffrages
for
the
advancing
himself
to
the
Magistracy
,
which
the
Latins
call
,
Crimen
ambitûs
a
circumëundo
&
supplicando
;
and
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
which
Stephanus
,
in
thesaur
.
gr.
linguae
verbo
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
interprets
thus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sive
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
popularitas
hujusmodi
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ita
differre
videntur
,
quod
prior
concionibus
multitudini
lenocinari
&
obrepere
solet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verò
potius
muneribus
gladiatoriis
&
spectaculis
.
Vide
Sis
.
Bud.
p.
811.
Both
these
were
Crimes
punishable
by
the
Laws
of
those
Countries
.
Others
,
as
Thomas
Aquinas
and
Ascensius
,
think
that
it
was
the
Crime
of
Sortilegium
,
or
Sorcery
,
and
practising
Magical
Aarts
,
of
which
he
was
accused
:
and
that
for
sacrilegio
we
ought
to
read
sortilegio
,
which
seems
to
me
to
be
true
reading
of
it
,
for
several
Reasons
which
would
be
too
long
to
insert
here
.
Sacrilege
.
But
certainly
thou
,
my
Guide
and
Directress
,
who
art
planted
and
rooted
in
my
Soul
,
hast
so
far
driven
out
of
my
Heart
the
Desire
of
mortal
and
fading
things
,
that
thou
dost
know
(
I
being
ever
under
thy
Inspection
)
there
could
be
no
Place
there
for
that
Impiety
;
for
thou
didst
daily
instil
into
my
Ears
and
Mind
that
golden
Saying
of
Pythagoras
,
[
](A28548-e18050-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Follow
God
.
Nor
was
it
convenient
for
me
to
seek
Assistance
from
soul
and
unlawful
Arts
,
whom
already
thou
hadst
form'd
into
the
Excellence
and
Likeness
of
God
.
Those
of
my
[
](A28548-e18080-b)†
†
Innocens
penetral
domus
.
Family
,
my
Friends
also
with
whom
I
conversed
,
and
Symmachus
,
that
vertuous
and
reverend
Personage
,
to
whom
the
Secrets
of
my
Conversation
could
not
be
hidden
,
do
all
,
with
one
Voice
,
clear
me
,
even
from
the
Suspition
of
that
Crime
.
But
,
O
Misfortune
!
even
thou
art
the
greatest
Cause
of
that
Credit
which
is
given
to
my
Accusers
;
for
't
is
believed
that
I
have
used
unlawful
Arts
,
because
I
have
been
bred
up
under
thy
Discipline
,
and
imbibed
thy
Precepts
.
So
that
it
is
not
enough
that
that
Reverence
which
is
due
to
thee
,
should
not
reflect
,
with
Advantage
,
upon
me
thy
Disciple
,
if
thy self
also
do
not
suffer
upon
my
account
.
But
this
also
is
an
heavy
Accession
to
my
Misfortunes
,
that
the
Opinions
of
most
People
are
not
as
they
ought
to
be
,
grounded
upon
a
due
Consideration
and
the
Merit
of
Things
,
but
upon
the
Events
of
Fortune
;
and
that
that
only
should
be
judged
to
be
undertaken
with
prudent
Fore-sight
,
which
is
crown'd
with
an
unhappy
Success
.
Hence
it
is
that
those
who
are
unfortunate
do
lose
,
before
any
thing
,
the
good
Opinion
of
the
World
.
It
troubles
me
now
to
remember
what
are
the
various
Rumours
,
the
different
and
inconsistent
Opinions
of
the
People
concerning
me
;
some
condemning
,
and
some
defending
me
and
my
Cause
:
Yet
this
I
will
say
,
that
nothing
can
add
more
to
the
Afflictions
of
the
Unhappy
,
who
are
unjustly
persecuted
,
than
when
Men
think
they
justly
deserve
the
Miseries
which
they
endure
.
And
now
I
am
,
at
last
,
robbed
of
my
Estate
,
spoiled
of
mine
Honours
,
injured
in
my
Reputation
;
and
instead
of
those
Rewards
which
I
might
justly
have
expected
from
my
Country
,
I
have
been
condemn'd
to
the
greatest
Punishment
.
But
now
behold
a
more
afflicting
Scene
!
Methinks
I
see
the
Treacherous
,
the
Unfaithful
,
the
Injurious
,
and
other
most
Infamous
Persons
,
all
without
Cause
mine
Enemies
,
over-flowing
with
Joy
and
Delight
at
my
Misfortunes
,
and
contriving
new
Accusations
against
me
:
The
Good
are
affrighted
with
the
Horror
of
what
I
suffer
,
and
ill
Men
are
encouraged
,
by
the
Impunity
of
others
,
to
design
the
greatest
Wickednesses
,
and
by
Rewards
to
act
them
;
whilst
the
Innocent
are
not
only
depriv'd
of
their
Security
,
but
also
of
the
natural
Privilege
of
defending
themselves
;
therefore
I
may
reasonably
thus
cry
out
:
METRUM
V.
O
stelliferi
Conditor
Orbis
,
&c.
ALL-knowing
Architect
,
whose
powerful
Hand
Inimitably
fram'd
the
starry
Sky
;
Who
fix'd
on
thine
Eternal
Throne
dost
sit
,
And
with
a
rapid
Motion
turn'st
the
Sphears
;
Who
dost
upon
the
Stars
impose
thy
Laws
,
And
mak'st
even
Planets
wander
by
a
Rule
:
So
that
the
Moon
in
glorious
Array
Meeting
her
Brother
,
clad
with
Beams
of
Light
,
Involves
in
sable
Weeds
the
lesser
Stars
:
But
when
to
him
she
nearer
doth
approach
,
Her
Horns
grow
pale
,
and
she
is
lost
in
Clouds
.
From
his
cold
Bed
thou
Hesperus
dost
raise
To
usher
in
the
Shades
of
coming
Night
;
And
then
dost
make
him
change
his
wonted
Course
,
To
be
the
pale-fac'd
Harbinger
of
Day
;
From
which
Employ
he
Lucifer
is
call'd
.
Thou
,
when
the
fiercest
Blasts
of
Winter
rage
,
Dost
shorten
Day
when
ripening
Summer
comes
,
Thou
dost
give
Wings
to
the
slow
Hours
of
Night
;
Thou
rul'st
the
checquer'd
Seasons
of
the
Year
:
So
that
the
Leaves
which
Boreas
blows
off
,
When
his
Autumnal
spoils
he
proudly
boasts
,
The
gentle
Zephyres
kindly
do
restore
,
And
[
](A28548-e18420-b)(n)
(n)
Syrius
.
]
Or
as
some
write
Scyrius
,
is
called
so
à
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
exsicco
,
to
dry
up
,
and
is
a
most
bright
Star
placed
in
the
Mouth
of
the
Constellation
called
Canis
major
,
the
greater
Dog
;
which
when
it
ariseth
,
accompanieth
the
Rising
Sun
from
the
Month
of
July
,
at
which
time
the
ripened
Corn
seemeth
to
wither
.
Which
Star
,
because
it
appeareth
in
the
Mouth
of
the
greater
Dog
,
is
named
Canicula
.
Jam
rapidos
torrens
sitientes
Syrius
Indos
Ardebat
Coelo
,
&
medium
Sol
igneus
orbem
Hauserat
,
arebant
herbae
,
&
cava
flumina
siccis
Faucibus
ad
limum
radii
tepesacta
coquebant
.
Virgil.
4.
Georgic
.
v.
425.
—
Tum
steriles
exurere
Syrius
agros
:
Arebant
herbae
,
&
victum
seges
aegra
negabat
.
Virgil.
Aeneid
.
l.
3.
v.
14.
Syrius
broods
upon
the
Fields
of
Corn
,
Which
the
industrious
Swain
before
had
sown
Vnder
[
](A28548-e18630-b)(o)
(o)
Arcturus
.
]
Quasi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
a
Star
in
the
Sign
of
Bootes
,
near
the
Tail
of
the
greater
Bear
;
which
Star
doth
accompany
the
Rising
Sun
from
the
Month
of
October
,
at
which
time
the
Earth
begins
to
cherish
or
nourish
the
Seed
committed
to
it
.
At
si
non
fuerit
tellus
foecunda
sub
ipsum
Arcturum
,
tenui
sat
erit
suspendere
fulco
.
Virgil.
Georg.
l.
1.
v.
67.
&
v.
204.
Praeterea
tam
sunt
Arcturi
Sydera
nobis
Haedorumque
dies
servandi
,
&
lucidus
anguis
:
Quàm
,
quibus
in
patriam
ventosa
per
aequora
vectis
Pontus
,
&
Ostriseri
fauces
tentantur
Abydi
.
Arcturus
colder
Influence
.
Nothing
in
Nature
can
Exemption
plead
From
that
Eternal
Law
,
which
long
hath
fix'd
And
chain'd
each
Being
to
its
proper
Place
.
Why
then
dost
thou
all
other
things
direct
Towards
the
end
by
thee
before
design'd
,
And
only
leav'st
Man
's
Actions
uncontroul'd
,
In
Paths
uncertain
leaving
him
to
tread
?
Why
should
unstable
Fortune's
erring
Power
Such
mighty
Changes
in
the
World
work
,
Whilst
Innocence
has
the
Reward
of
Crimes
,
Whilst
prosperous
Vice
unjustly
is
enthron'd
,
And
on
the
Neck
of
Innocence
doth
tread
?
Vertue
obscure
,
neglected
and
contemn'd
Doth
lie
,
which
yet
in
Darkness
bright
appears
,
And
th'
injur'd
Innocent
those
Chains
doth
bear
,
In
which
the
Criminal
justly
should
be
bound
.
No
Perjury
him
nor
Fraud
can
ever
hurt
,
If
with
a
lying
Varnish
colour'd
over
;
But
when
he
's
pleas'd
to
use
his
mighty
Power
,
He
can
even
Kings
and
Potentates
subdue
,
Whom
all
but
he
do
honour
and
revere
.
O
thou
who
with
fair
Concord's
lasting
Bands
The
disagreeing
Elements
dost
bind
,
Behold
the
Earth
,
which
now
so
long
hath
groan'd
,
Oppress'd
with
Violence
and
Misery
!
Behold
,
poor
Man
,
not
the
least
noble
Part
Of
this
great
Work
,
toss'd
on
the
rowling
Waves
Of
giddy
Chance
,
and
almost
left
alone
Without
a
Pilot
or
a
Polar
Star
,
By
which
to
steer
to
his
long-wish'd
for
Port
!
Asswage
at
length
these
raging
Floods
,
Great
Governour
;
and
as
thou
dost
the
Heaven
,
So
on
a
stable
Bottom
fix
the
Earth
.
PROSA
V.
Whilst
my
continued
Griefs
forc'd
me
to
breath
out
these
Complaints
;
she
,
with
a
pleasant
Look
,
and
no
way
mov'd
with
my
Expression
of
them
,
bespake
me
thus
:
When
I
first
saw
thee
,
sad
and
weeping
,
I
knew
thee
to
be
miserable
and
in
Banishment
;
yet
at
what
distance
from
thy
home
I
did
not
know
,
till
I
gather'd
it
by
thine
own
Discourse
:
But
indeed
thou
art
not
driven
out
of
thy
Country
,
but
hast
wandered
thus
far
from
it
;
yet
if
thou
hadst
rather
be
thought
to
have
been
violently
remov'd
,
thou
hast
done
thy self
this
Injury
,
for
it
was
never
in
the
Power
of
any
other
Person
to
have
done
it
:
For
if
thou
dost
call
to
mind
of
what
Country
thou
art
,
a
Country
not
govern'd
by
the
Fury
and
Extasies
of
a
giddy
and
passionate
Multitude
,
as
that
of
the
Athenians
was
heretofore
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Iliad
.
θ.
where
there
is
only
one
Lord
,
one
King
,
the
Almighty
Governour
of
the
Universe
,
who
wishes
the
Encrease
and
numerous
Prosperity
,
and
procures
the
Welfare
of
all
his
Subjects
and
Citizens
,
and
loves
not
to
lessen
their
number
,
by
sending
them
into
Banishment
:
to
obey
whose
Laws
,
and
to
be
govern'd
by
them
,
is
the
noblest
Liberty
and
greatest
Happiness
.
Know'st
thou
not
that
most
antient
Law
of
thy
[
](A28548-e19170-b)(p)
(p)
Commonwealth
.
]
Philosophy
useth
here
the
word
Civitas
in
a
double
Sense
,
which
may
agree
with
Heaven
and
with
Rome
,
which
are
both
said
to
be
the
Countries
of
Boetius
.
The
most
antient
Laws
of
Rome
condemned
no
body
to
Banishment
,
much
less
the
Laws
of
Heaven
,
when
any
one
hath
fixed
his
Heart
there
.
Commonwealth
,
which
does
decree
,
that
it
shall
not
be
lawful
to
banish
any
Man
from
it
,
who
had
rather
fix
his
Adobe
there
than
in
any
other
Place
?
For
whoever
hath
once
attained
to
the
Happiness
of
being
settled
within
the
Bounds
of
that
Territory
,
can
never
be
presum'd
to
deserve
the
Punishment
of
Exile
;
but
whoever
once
leaves
off
to
desire
to
be
an
Inhabitant
there
,
at
the
same
time
leaves
off
to
deserve
to
be
so
.
Therefore
the
Countenance
of
this
Place
,
however
dismal
,
does
not
move
me
so
much
as
thine
own
Looks
.
I
do
not
here
so
much
look
for
thy
[
](A28548-e19230-b)(q)
(q)
Library
.
]
The
Antients
used
to
adorn
their
Houses
with
Gold
,
Ivory
and
Glass
,
which
made
a
great
part
of
the
Expence
of
those
times
,
as
noble
Buildings
,
Banquets
,
and
a
great
Attendance
do
of
these
;
Men
thinking
that
they
draw
a
Respect
,
Admiration
and
Honour
from
others
by
them
.
Fit
strepitus
tectis
,
vocemque
per
ampla
volutant
Atria
;
dependent
lychni
laquearibus
aureis
Incensi
;
&
noctem
flammis
funalia
vincunt
.
Virgil.
1.
Aenid
.
v.
729.
and
Horat.
lib.
2.
Ode
18.
distinguishing
himself
from
the
great
Men
of
his
time
,
saith
,
Non
Ebur
,
neque
dureum
Meâ
renidet
in
domo
Lacunar
.
Library
,
the
Walls
of
which
were
so
well
inlaid
with
Ivory
,
and
adorn'd
with
Glasses
,
as
that
noble
Cabinet
and
curious
Repository
of
thy
Mind
and
Thoughts
.
But
I
did
depose
that
there
,
which
makes
even
thy
Books
valuable
,
these
choice
and
observable
Sentences
,
which
are
the
Quintessence
of
my
voluminous
Writings
.
Thou
hast
indeed
spoken
much
Truth
upon
the
Subject
of
thy
great
Merits
from
the
Publick
:
but
considering
what
,
and
how
many
they
have
been
,
all
that
thou
hast
said
of
them
is
but
little
.
The
Particulars
which
thou
hast
recounted
of
thy
Integrity
,
and
the
Falseness
of
thine
Accusation
,
are
well
known
to
all
Men
:
And
thou
hast
done
well
in
being
short
in
the
Account
of
the
Frauds
and
Villanies
of
thine
Accusers
,
because
it
will
sound
better
out
of
the
Mouth
of
the
People
,
who
know
all
this
.
Thou
hast
also
severely
inveighed
against
the
unjust
Decree
of
the
Senate
.
Thou
hast
been
much
concern'd
for
the
Injury
done
to
me
,
and
thou
hast
bewail'd
the
Loss
of
the
good
Esteem
which
Men
had
of
thee
.
Thy
last
Complaint
was
against
Fortune
,
and
that
Rewards
and
Punishments
were
not
equally
distributed
,
according
to
the
Merits
of
Men
:
And
in
the
end
,
thy
distemper'd
Muse
wishes
that
the
same
Peace
which
makes
the
Felicity
of
the
calm
Regions
above
,
might
also
govern
and
reside
upon
Earth
.
But
because
thy
Affections
are
yet
tumultuous
and
disorder'd
,
and
because
the
mutinous
Passions
of
Grief
,
Anger
and
Sadness
do
variously
and
successively
draw
and
distract
thee
:
Thy
Mind
,
I
say
,
being
in
such
a
State
,
strong
and
vigorous
Medicines
are
not
proper
for
thee
;
therefore
,
for
the
present
,
we
will
use
more
mild
ones
:
so
that
those
Humours
,
which
by
frequent
Disturbances
flowed
in
upon
thee
,
being
now
gather'd
to
a
Head
,
and
come
to
a
Consistence
,
may
,
by
gentle
Applications
,
be
mollified
,
and
be
fitter
to
bear
the
more
powerful
Workings
of
stronger
Remedies
,
which
in
time
may
dissipate
them
.
METRUM
VI.
Cum
Phoebi
Radiis
grave
Cancri
fidus
inaestuat
,
&c.
WHen
Phoebus
in
his
yearly
way
To
[
](A28548-e19440-b)(r)
(r)
Cancer
]
Is
one
of
the
Twelve
Signs
of
the
Zodiack
,
and
is
placed
in
that
part
of
the
Heaven
which
the
Sun
,
going
towards
the
North
,
touches
about
the
end
of
June
,
and
maketh
the
longest
Day
of
the
Year
;
turning
from
thence
Southward
,
from
whence
the
Circle
which
Astronomers
make
to
pass
through
this
Sign
,
is
called
the
Tropick
of
Cancer
.
Cancer
doth
a
Visit
pay
,
Who
to
th'
unwilling
Earth
commits
the
Seed
,
Shall
have
no
Crop
,
but
may
on
Acorns
feed
:
When
arm'd
with
Frosts
and
crown'd
with
Snow
,
Swell'd
Boreas
from
the
Hills
doth
blow
:
No
one
or
to
the
Groves
or
Woods
then
goes
To
crop
the
purple
Violet
or
Rose
.
If
thou
wouldst
press
the
winy
Grape
Let
Tendrels
in
the
Spring
escape
:
For
the
great
Patron
of
Mirth
and
Wine
,
Doth
for
Autumnus
Head
his
Chaplets
twine
.
To
every
Work
God
doth
assign
A
proper
and
a
fitting
time
:
Nor
suffers
any
thing
to
pass
it
s
bound
,
Which
Nature
in
her
Actings
would
confound
.
For
he
who
leaving
Order
,
strays
,
And
wanders
in
untrodden
Ways
,
Can
never
hope
that
glad
Success
should
crown
That
Work
which
he
with
smiling
Hopes
begun
.
PROSA
VI.
Phil.
First
then
wilt
thou
suffer
me
to
try
the
Estate
,
and
feel
the
Pulse
of
thy
Mind
,
by
a
few
Questions
;
that
so
I
may
better
understand
thy
Malady
,
and
prescribe
the
Methods
of
thy
Cure
?
Boet.
Ask
me
what
thou
pleasest
,
and
I
will
answer
thee
.
P.
Thinkest
thou
that
this
World
is
manag'd
by
blind
Chance
and
Fortune
?
or
dost
thou
believe
that
Reason
hath
any
share
in
the
Government
of
it
?
B.
I
do
by
no
means
believe
or
imagine
,
that
things
,
so
certain
in
their
Methods
,
and
so
regular
in
their
Motions
,
should
be
mov'd
and
informed
by
so
unsteady
a
Cause
:
but
I
know
that
God
,
the
Master-workman
,
doth
preside
over
his
Work
;
nor
shall
any
Time
or
Accident
ever
move
me
from
the
Truth
of
this
Opinion
.
P.
So
't
is
indeed
;
and
of
this
,
a
little
before
,
thy
Muse
did
sing
when
thou
didst
also
deplore
the
Misfortune
of
Man
,
whom
alone
thou
didst
believe
,
not
to
be
under
the
Care
of
Providence
;
though
,
that
every
other
thing
was
govern'd
by
Reason
,
thou
didst
not
doubt
.
But
it
is
miraculous
to
me
,
that
thou
,
who
hast
so
just
Notions
of
all
things
,
shouldst
be
in
so
ill
a
State
of
Health
;
I
will
therefore
search
further
,
for
I
believe
thou
yet
labourest
under
some
notable
Defect
:
But
tell
,
me
,
because
thou
dost
not
at
all
doubt
but
that
the
World
is
govern'd
by
God
,
by
what
kind
of
Government
are
its
Affairs
managed
?
B.
I
can
not
well
comprehend
thy
Question
,
therefore
I
cannot
readily
answer
it
.
P.
I
was
not
then
deceiv'd
when
I
thought
there
was
something
wanting
,
some
Vacuity
or
Breach
by
which
this
whole
Train
of
Perturbations
found
a
way
into
thy
Mind
.
But
tell
me
,
dost
thou
remember
what
is
the
chief
End
of
all
things
,
and
whither
the
whole
Mass
and
Body
of
Nature
doth
tend
?
B.
I
have
heard
what
it
is
,
but
my
Griefs
have
dulled
my
Memory
,
and
eras'd
almost
every
thing
out
of
it
.
P.
But
how
then
dost
thou
know
from
whence
all
things
have
,
their
Being
?
B.
That
I
remember
well
,
and
told
thee
,
it
was
from
God
.
P.
And
how
then
doth
it
come
to
pass
,
that
thou
knowing
the
Cause
and
Beginning
of
all
things
,
shouldst
be
ignorant
of
their
End
?
It
hath
ever
been
of
the
Nature
of
these
Perturbations
,
to
have
a
Power
to
unsettle
Mens
Minds
,
and
to
interrupt
the
Regular
Course
of
thinking
;
but
they
never
yet
could
wholly
alienate
them
from
the
genuine
Sentiments
of
true
Reason
:
But
I
pray
thee
answer
me
this
,
Dost
thou
remember
that
thou
art
a
Man
?
B.
I
am
not
so
much
distemper'd
but
I
remember
that
.
P.
Canst
thou
then
tell
me
what
Man
is
?
B.
If
thou
askest
me
,
if
I
know
my self
to
be
a
rational
and
a
mortal
Creature
,
I
answer
,
I
do
know
and
confess
my self
to
be
so
.
P.
And
dost
thou
not
know
that
thou
art
somewhat
more
than
that
?
B.
No.
P.
Now
I
know
another
,
and
the
greatest
Cause
of
thy
Distemper
;
which
is
,
that
thou
hast
lost
the
Knowledg
of
thy self
:
So
that
I
have
plainly
found
the
Source
of
thy
Distemper
,
or
rather
the
way
of
restoring
thee
to
thy
Health
:
For
because
thou
art
confounded
with
the
Oblivion
of
thy self
,
thou
complainest
of
thy
Banishment
,
and
of
the
Loss
of
thy
Estate
.
And
because
thou
dost
not
know
what
is
the
End
of
things
,
thou
dost
believe
wicked
and
lawless
Men
to
be
powerful
and
happy
.
And
because
thou
hast
forgotten
by
what
Methods
the
World
is
govern'd
,
thou
dost
imagine
that
the
many
Vicissitudes
and
Changes
of
worldly
Affairs
,
come
to
pass
of
themselves
,
and
are
not
directed
by
any
Governour
;
and
dost
believe
there
are
no
Causes
of
so
important
Effects
.
These
may
certainly
,
not
only
be
great
Occasions
of
a
Disease
,
but
even
of
Death
it
self
.
But
,
Thanks
be
to
the
Author
of
Health
,
who
hath
not
suffer'd
thee
to
be
wholly
deserted
by
Reason
;
the
true
Opinion
which
thou
hast
of
the
Government
of
the
World
,
which
thou
believest
not
subject
to
Humane
,
but
to
Divine
Wisdom
,
makes
me
not
doubt
of
thy
Recovery
:
For
by
this
small
Spark
,
there
is
to
me
a
great
Assurance
of
vital
Heat
:
But
because
the
Time
is
not
yet
come
for
stronger
Remedies
,
and
because
it
is
natural
to
us
to
imbrace
false
Opinions
;
so
soon
as
we
have
laid
aside
the
true
,
from
whence
a
Mist
of
Disturbances
ariseth
,
which
hinders
us
from
a
true
perception
of
Objects
,
I
will
endeavour
,
by
Lenitives
and
Fomentations
,
to
dissipate
it
;
so
that
that
Darkness
being
removed
,
thou
mayst
easily
perceive
the
Brightness
and
Glories
of
the
true
Light
.
METRUM
VII
.
Nubibus
atris
Condita
nullum
Fundere
possunt
Sidera
lumen
,
&c.
WHen
sable
Clouds
o'er
spread
The
Star-bespangled
Sky
,
Each
little
Flame
doth
hide
its
Head
,
And
seem
to
die
.
When
a
brisk
Gale
at
South
Wrinkles
the
Ocean's
Brow
,
And
by
its
Force
the
Froth
Brings
from
below
;
Though
she
before
were
clear
And
Chrystalline
her
Face
,
Her
Beauties
then
will
disappear
,
And
lose
their
Grace
.
The
rapid
Torrent
which
Takes
from
the
Hills
its
Source
,
Some
Rock
or
Shelf
doth
oft
impeach
,
And
stop
its
Course
.
And
thou
,
if
thou
wouldst
see
Truth
by
the
clearest
Light
,
If
thou
in
Paths
secure
and
free
Wouldst
walk
aright
,
Drive
flattering
Joys
away
,
And
banish
servile
Fear
;
Let
vain
Hope
never
with
thee
stay
,
Nor
Grief
appear
.
Clouds
overspread
that
Mind
,
And
it
receives
a
Chain
,
Where
these
an
open
Entrance
find
,
And
where
they
reign
.
The
End
of
the
First
Book
.
ANICIUS
MANLIUS
SEVERINUS
BOETIUS
,
OF
THE
Consolation
of
Philosophy
.
BOOK
the
Second
.
The
ARGUMENT
.
Philosophy
urges
several
Reasons
to
Boetius
,
why
he
should
not
so
much
desire
the
Return
of
his
former
Fortunes
.
The
Description
of
Fortune
.
Her
Discourse
to
Boetius
,
that
he
is
not
unhappy
,
but
yet
blessed
with
much
Felicity
.
The
Description
of
humane
Felicity
;
that
it
doth
not
consist
in
the
Gifts
of
Fortune
,
nor
in
Riches
,
nor
in
Dignity
and
Power
,
nor
in
Glory
and
Fame
;
and
even
that
sometimes
adverse
Fortune
is
profitable
.
PROSA
I.
HAving
said
this
,
she
was
for
some
time
silent
;
and
when
she
perceived
that
I
disposed
my self
with
a
modest
Silence
and
Attention
to
hear
her
,
she
thus
bespake
me
:
If
I
can
see
at
all
into
the
Causes
and
Habits
of
thy
Disease
,
thou
art
affected
with
the
Loss
of
thy
former
Fortune
,
and
languishest
with
the
Desire
of
its
Return
:
The
Change
of
that
,
as
thou
imaginest
,
towards
thee
,
hath
perverted
thy
Faculties
,
and
alter'd
the
whole
State
and
Constitution
of
thy
Mind
.
I
understand
the
manifold
Deceits
of
that
[
](A28548-e20720-b)(a)
(a)
Prodigy
.
]
Prodigium
,
by
Cicero
,
is
called
that
which
foretelleth
future
Events
,
l.
2.
de
Nat.
Dear
.
Since
therefore
Fortune
is
so
inconstant
,
that
when
she
is
prosperous
she
seems
to
foretel
Adversity
,
and
when
she
is
adverse
to
presage
Prosperity
,
she
may
here
be
properly
stiled
Prodigium
.
Prodigy
,
and
I
know
the
bottom
of
that
Familiarity
she
useth
towards
all
them
whom
she
designs
to
deceive
,
till
she
hath
left
them
plunged
in
Sorrow
,
and
overwhelmed
with
Misfortunes
and
Despair
.
And
if
impartially
,
and
without
Passion
,
thou
wilt
call
her
to
remembrance
,
and
consider
well
her
Nature
,
Habits
and
Deserts
,
thou
wilt
soon
be
undeceived
,
and
find
,
that
even
when
she
did
most
caress
thee
,
thou
didst
never
enjoy
,
nor
that
she
having
now
left
thee
,
thou
dost
lose
any
thing
of
Beauty
or
of
Worth
.
But
,
I
think
,
I
need
not
labour
much
to
recal
these
things
into
thy
Memory
;
for
thou
wert
wont
,
when
she
was
present
,
and
flattered
thee
most
,
to
oppose
thy
manly
Words
to
her
Allurements
,
and
to
assault
her
with
Arrows
drawn
from
my
Quiver
;
[
](A28548-e20780-b)(b)
(b)
Here
the
Words
of
Boetius
are
,
De
nostro
adyto
prolatis
insectabare
sententiis
:
The
Sense
of
which
Words
I
have
,
I
think
,
fully
enough
rendred
.
Adytum
was
a
Sacred
Place
in
the
Temple
,
into
which
it
was
lawful
for
none
but
the
Priest
to
enter
:
Its
Nature
will
appear
from
the
Greek
Etymology
of
the
Word
,
which
comes
from
ae
'
called
privativum
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ingredior
.
The
Heathens
also
called
the
Place
from
whence
the
Oracles
were
given
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Aen.
l.
2.
Suspensi
Eurypilum
scitatum
Oracula
Phoebi
Mittimus
:
isque
adytis
haec
tristia
dicta
reportat
.
Since
therefore
Philosophy
is
said
to
have
her
Temple
and
her
Oracles
,
she
will
also
have
her
Adytum
,
out
of
which
she
draweth
her
Sentences
:
Of
which
Sentences
Boetius
made
use
whilst
he
was
prosperous
,
to
the
purpose
mentioned
above
.
I
mean
with
choice
Sentences
extracted
from
my
Precepts
and
Labours
.
But
every
sudden
Change
works
a
great
Alteration
in
the
Minds
of
Men
:
Hence
it
is
that
thou
also
art
departed
from
the
wonted
Tranquillity
and
Peace
of
thine
.
But
it
is
now
time
to
give
thee
some
Emollients
and
pleasant
Lenitives
,
which
may
make
way
for
more
powerful
Medicines
.
Approach
then
,
Rhetorick
,
with
all
thy
perswasive
Charms
,
who
then
only
dost
keep
the
right
Path
,
when
thou
dost
not
swerve
from
my
Institutions
and
Doctrines
;
and
with
Rhetorick
let
Musick
also
draw
near
another
Servant
of
my
Retinue
,
and
warble
out
Numbers
sometimes
more
light
and
airy
,
sometimes
more
weighty
and
consistent
.
What
is
it
then
,
O
Man
,
which
hath
plunged
thee
into
this
Abyss
of
Misery
and
Sorrow
?
Certainly
thou
hast
seen
something
astonishing
and
new
.
Dost
thou
think
that
Fortune
is
changed
against
thee
?
Thou
art
deceived
:
This
was
always
her
Custom
,
and
is
her
Nature
:
She
hath
rather
,
in
this
Misadventure
of
thine
,
preserved
her
Constancy
in
changing
:
Such
she
was
when
she
deluded
thee
with
her
Blandishments
and
false
Shews
of
Felicity
.
Thou
hast
had
before
a
full
View
of
the
direct
Face
of
this
blind
Divinity
,
and
thou
hast
also
now
beheld
her
Reverse
:
She
,
who
nicely
conceals
her self
to
others
,
is
wholly
displayed
and
open
to
thee
.
If
thou
approvest
of
her
Manners
and
Customs
,
use
them
,
and
complain
not
:
If
thou
dost
abominate
her
Perfidy
and
Falseness
,
contemn
and
cast
her
off
,
whose
Sports
are
so
dangerous
and
hurtful
:
For
that
which
occasions
thy
Melancholy
,
ought
to
have
been
a
Cause
of
thy
greatest
Joy
and
Comfort
:
For
she
hath
forsaken
thee
;
of
whom
no
Man
can
be
secure
but
she
will
leave
him
also
.
Dost
thou
then
esteem
that
to
be
Happiness
which
is
ever
passing
,
and
will
not
stay
?
Is
that
present
Fortune
so
dear
to
thee
which
is
not
permanent
,
and
which
,
when
it
is
gone
,
leaves
Griefs
and
Discontents
to
succeed
in
its
place
?
So
that
if
a
Man
at
his
pleasure
cannot
retain
her
,
and
if
when
she
goeth
away
she
maketh
him
miserable
,
what
is
she
,
being
so
ready
to
take
her
Flight
,
but
a
sure
Presage
of
future
Calamity
?
But
it
is
not
enough
to
behold
those
Objects
which
are
placed
before
our
Eyes
;
for
Wisdom
hath
a
Prospect
to
the
End
and
Event
of
things
;
and
Fortune
often
changing
from
Adverse
to
Prosperous
,
and
from
Prosperous
to
Adverse
,
should
make
Men
neither
fear
her
Threats
,
nor
desire
her
Favours
.
To
be
short
,
thou
must
with
Patience
and
Equality
of
Soul
,
bear
whatever
is
acted
by
her
upon
the
Scene
of
this
World
,
when
thou
hast
once
submitted
thy
Neck
to
her
ponderous
Yoke
:
For
if
thou
dost
pretend
to
prescribe
a
certain
time
of
Adobe
and
Recess
to
her
,
whom
thou
hast
freely
,
and
of
thine
own
Accord
,
chosen
to
be
thy
Soveraign
and
Mistress
,
art
thou
not
injurious
to
her
?
and
dost
thou
not
,
by
Impatience
,
imbitter
thy
Lot
,
too
hard
already
,
which
thou
canst
not
alter
by
thy
most
vigorous
Efforts
?
If
thou
once
hast
spread
thy
Sails
to
the
Winds
,
thou
then
canst
not
choose
thy
Port
,
but
must
go
whither
they
will
blow
thee
.
When
thou
committest
thy
Seed
to
the
Furrows
,
remember
that
sometimes
the
Years
are
fruitful
,
often
barren
.
Hast
thou
given
up
thy self
to
the
Governance
of
Fortune
?
thou
canst
then
do
no
other
thing
than
obey
her
Commands
.
Dost
thou
endeavour
to
arrest
the
forward
Force
of
the
rolling
[
](A28548-e20950-b)(c)
(c)
Wheel
.
]
The
Antients
feigned
Fortune
not
only
to
be
blind
,
but
placed
her
on
a
rolling
Stone
,
because
she
seemed
not
only
rashly
,
but
with
a
blinded
Force
to
administer
ill
things
to
good
,
and
good
things
to
ill
Men
;
but
also
like
a
Wheel
,
or
any
spherical
or
globular
Machine
,
to
be
rolled
and
turned
by
a
natural
Necessity
:
Therefore
it
is
the
greatest
Folly
to
expect
Constancy
in
her
Actings
.
Wheel
?
O
thou
most
sottish
of
all
Mortals
!
when
Fortune
once
becomes
stable
and
fixed
,
she
,
in
the
Hour
she
is
so
,
leaves
off
to
be
Fortune
.
METRUM
I.
Haec
,
cum
superbâ
verterit
vices
dextrâ
,
Exaestuantis
more
fertur
Euripi
,
&c.
I.
When
with
her
Hand
she
shifts
the
Scene
of
Fate
,
She
like
[
](A28548-e21060-b)(d)
(d)
Euripus
.
]
There
are
two
sorts
of
Euripi
;
one
sort
is
made
by
Art
,
the
other
is
Natural
:
The
first
sort
is
of
two
kinds
,
as
Water-pipes
made
that
Water
may
mount
in
them
;
or
Conduit-pipes
,
which
turn
round
,
used
in
Fountains
,
Gardens
,
or
the
like
:
The
others
are
In-lets
of
Water
,
Cuts
,
or
Channels
,
for
the
Commodity
of
Merchandize
or
Travel
,
as
we
see
them
frequently
in
several
Countries
.
The
natural
Euripus
is
that
which
is
now
called
by
the
Italians
Il
stretto
de
negro
ponto
;
by
the
French
Le
Destroit
de
negropont
;
or
oftner
,
Le
Destroit
del'
Euripe
.
It
is
a
Strait
of
the
Aegean
Sea
,
separating
Boetia
,
a
Region
of
Achaia
,
and
the
Island
Eubaea
,
to
which
it
is
joined
,
to
the
City
of
Chalcis
,
by
a
wooden
Bridg
of
50
Paces
only
.
Euripus
is
of
the
Extent
of
60
Miles
,
and
ebbs
and
flows
seven
times
every
Day
,
as
Pliny
and
Mela
testify
.
Euripus
often
ebbs
and
flows
;
Raising
the
Captive
from
his
humble
State
,
She
from
his
Throne
the
mighty
Monarch
throws
.
II.
When
the
Vnhappy
weep
,
she
slights
their
Tears
,
Nor
will
she
hear
the
miserable
Groan
,
But
cruelly
she
doth
seal
up
her
Ears
Against
the
Cries
of
those
she
hath
undone
.
III.
Thus
doth
she
sport
,
and
thus
she
boasts
her
Power
,
And
treats
her
Followers
with
a
pleasing
Show
;
If
in
the
running
of
a
nimble
Hour
She
makes
the
most
exalted
Hero
low
.
PROSA
II.
BUT
now
I
would
discourse
thee
a
little
in
the
Stile
and
Person
of
Fortune
,
and
observe
whether
her
Questions
be
reasonable
or
not
.
First
;
Why
,
O
Man
!
dost
thou
by
thy
daily
Complaints
accuse
me
as
guilty
?
What
Injury
have
I
done
to
thee
?
What
Goods
or
Advantages
have
I
withdrawn
from
thee
?
Implead
me
before
what
Judg
thou
pleasest
,
concerning
the
Possession
of
Wealth
and
Dignities
,
and
if
thou
canst
prove
that
ever
any
Man
had
a
true
and
fix'd
Propriety
in
them
,
I
will
then
readily
grant
,
that
those
things
were
thine
which
thou
dost
so
earnestly
desire
to
be
restored
to
thee
.
When
Nature
first
brought
thee
out
of
the
Womb
into
this
World
,
I
received
thee
naked
,
necessitous
,
and
stripp'd
of
all
things
,
and
(
which
now
is
the
Cause
of
thy
Impatience
against
me
)
I
indulgently
educated
thee
,
I
heaped
my
Blessings
upon
thee
,
and
encompassed
thee
with
Glory
and
Splendor
,
and
with
an
Affluence
of
all
things
which
were
in
my
Power
;
now
when
I
have
a
mind
to
withdraw
my
Bounty
,
and
to
stop
the
Current
of
my
Favours
,
be
thankful
for
the
Use
of
that
which
was
not
properly
thine
.
Thou
hast
no
just
Cause
of
Complaint
,
for
thou
hast
lost
nothing
which
was
thy
own
:
Why
then
dost
thou
mourn
?
I
have
done
thee
no
Wrong
.
Riches
,
Honours
,
and
all
other
things
of
that
kind
,
are
subject
to
me
,
and
in
my
Power
;
they
are
my
Servants
,
and
acknowledg
me
their
Mistress
;
they
come
with
me
,
and
when
I
depart
they
follow
.
I
dare
boldly
affirm
,
that
if
those
things
(
the
want
of
which
thou
dost
now
deplore
)
had
been
thine
own
,
thou
hadst
not
lost
them
:
Shall
I
alone
be
forbid
to
exercise
my
own
Power
,
and
to
use
my
own
Right
?
Heaven
takes
the
liberty
to
bless
the
World
with
fair
and
sunny
Days
,
and
again
to
vail
them
in
dark
and
cloudy
Nights
.
The
Year
graces
the
Face
of
the
Earth
with
Fruits
,
and
bindeth
her
Head
with
Chaplets
of
Flowers
;
and
again
she
destroys
these
with
Rains
and
Frosts
.
'T
is
lawful
also
for
the
Sea
now
to
appear
with
a
calm
and
smooth
Brow
,
and
again
to
rage
in
Storms
and
Tempests
:
And
shall
the
boundless
Covetousness
,
and
other
depraved
Affections
of
Men
,
oblige
me
to
Constancy
,
which
is
so
contrary
to
my
Nature
and
Customs
?
This
is
my
Power
,
and
this
my
continual
Sport
and
Exercise
.
I
turn
with
a
flying
Motion
the
rolling
Wheel
,
pleasing
my self
to
exalt
what
was
below
,
and
to
depress
and
humble
what
was
on
high
:
Ascend
then
,
if
thou
pleasest
,
to
the
height
,
but
upon
this
condition
,
that
thou
shalt
not
think
I
do
thee
an
Injury
if
I
make
thee
descend
when
my
Sport
or
Humour
require
it
.
But
art
thou
not
acquainted
with
my
Ways
and
Methods
?
Dost
thou
not
know
that
[
](A28548-e21390-b)(e)
(e)
Croesus
.
]
He
was
the
last
and
the
richest
King
of
the
Lydians
,
who
having
been
once
overcome
by
Cyrus
King
of
the
Persians
,
and
rebelling
against
him
,
he
was
condemned
to
be
burnt
:
He
being
upon
the
Pile
,
cried
out
,
O
Solon
,
Solon
,
Solon
:
Cyrus
asking
him
who
Solon
was
,
he
answered
,
Solon
was
a
very
wise
Man
,
who
long
since
told
me
,
that
no
one
was
happy
in
this
Life
,
which
I
now
find
by
experience
.
Then
Cyrus
considering
the
Changeableness
of
Fortune
,
ordered
the
Fire
which
was
made
for
the
Execution
to
be
extinguished
;
but
a
Shower
from
Heaven
fell
down
,
and
put
it
out
before
he
could
be
obeyed
.
Croesus
King
of
the
Lydians
,
who
,
not
long
before
,
having
been
formidable
to
Cyrus
,
and
being
taken
by
him
,
was
led
to
the
Flames
,
to
be
a
miserable
Sacrifice
to
his
Fury
;
was
delivered
by
a
Shower
,
which
in
that
Moment
was
poured
down
from
Heaven
?
Hast
thou
forgot
how
Paulus
Aemilius
,
Consul
of
Rome
,
when
he
had
taken
[
](A28548-e21500-b)(f)
(f)
Perseus
.
]
The
Son
of
Philip
,
last
King
of
the
Macedonians
,
was
overcome
by
Paulus
Aemilius
,
the
Roman
Consul
,
at
Samothrace
,
and
with
his
Sons
led
in
Triumph
:
When
he
was
first
taken
,
and
brought
before
Paulus
,
he
,
pitying
his
Fortune
,
wept
,
and
commanded
him
to
sit
down
by
him
.
Perseus
King
of
the
Macedonians
,
was
grieved
,
and
even
wept
for
his
Sorrows
and
Captivity
?
What
doth
the
Tragick
Buskin
more
exclaim
against
than
Fortune
,
overturning
with
an
undistinguishing
Stroke
the
Happiness
and
Peace
of
Kings
and
Common-wealths
?
Dist
thou
not
learn
,
when
thou
wert
young
,
that
Jupiter
,
at
the
Entry
of
his
Palace
of
Olympus
,
doth
always
reserve
[
](A28548-e21590-b)*
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
two
great
[
](A28548-e21610-b)(g)
(g)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
]
This
Doctrine
of
the
Platonists
Boetius
learnt
when
he
was
a
young
Student
at
Athens
:
For
those
Philosophers
finding
that
the
Souls
of
Men
,
which
they
believed
were
formed
long
before
they
were
joined
to
the
Bodies
,
did
some
of
them
live
miserable
,
and
some
of
them
more
happy
,
feigned
that
two
great
Vessels
did
stand
before
the
Gates
of
Jupiter's
Palace
;
one
of
which
was
filled
with
Good
,
the
other
with
Evil
:
of
either
of
which
,
as
the
Souls
which
were
to
be
infused
into
Bodies
did
drink
,
they
were
to
have
an
happy
or
a
miserable
Lot
upon
Earth
.
Tuns
;
out
of
the
one
of
which
he
dispenses
Good
,
out
of
the
other
Evil
to
the
World
?
What
if
thou
hast
drunk
too
deep
of
the
Vessel
of
Good
?
What
if
,
for
the
present
,
I
have
only
vailed
my self
,
and
am
not
wholly
departed
from
thee
?
What
if
even
this
very
Mutability
,
so
much
complained
of
,
which
is
of
my
Essence
,
should
give
thee
just
Cause
to
hope
for
,
and
expect
better
things
?
Yet
do
not
despair
,
be
not
dismayed
;
nor
desire
,
whilst
thou
art
plac'd
within
the
common
Circumstances
of
Humanity
,
to
live
under
a
Law
,
to
be
calculated
for
thy
Meridian
,
and
to
be
appropriated
to
thy
Complexion
and
Inclinations
.
METRUM
II.
I.
Si
quantas
rapidis
flatibus
incitus
Pontus
versat
arenas
,
&c.
If
Plenty
from
her
teeming
Horn
,
As
many
Riches
on
the
World
,
should
pour
,
As
there
are
Sands
upon
the
briny
Shore
,
Or
Stars
in
Heaven
before
the
purple
Morn
,
In
the
triumphal
Chariot
of
Day
,
All
seen
from
far
upon
the
Eastern
Way
;
Yet
would
not
miserable
Man
Cease
to
complain
;
But
with
his
causeless
Cries
He
would
importune
Heaven
,
and
pierce
the
Skies
.
II.
Although
his
Prayers
reach
the
Almighty's
Ear
,
Though
with
Success
he
crown
his
Vow
,
Though
Wealth
and
Honour
on
him
he
confer
,
Yet
Cares
his
Mind
,
and
Clouds
possess
his
Brow
:
He
thinks
his
present
Blessings
poor
,
And
wildly
gapes
,
and
ever
calls
for
more
.
What
Curb
,
or
what
commanding
Rein
Can
Avarice
within
just
Bounds
retain
?
Since
,
when
full
Streams
of
Blessings
on
us
flow
,
Our
Thirst
doth
still
increase
,
&
our
desires
still
grow
.
The
Man
who
thinks
he
's
poor
,
though
rich
he
be
,
Doth
truly
labour
under
Poverty
.
PROSA
III.
Phi.
IF
therefore
Fortune
should
speak
for
her self
to
thee
on
this
manner
,
I
believe
thou
hast
not
any
thing
to
answer
;
or
if
thou
hast
any
thing
by
which
thou
canst
defend
thy
Complaint
,
offer
it
,
and
thou
shalt
have
free
Liberty
to
speak
.
Boet.
These
things
which
thou
urgest
are
indeed
specious
,
being
enriched
with
all
the
Charms
of
Rhetorick
and
Musick
;
yet
their
Sound
then
only
affects
and
delights
us
,
when
they
strike
our
Ears
:
But
the
Miserable
have
a
much
deeper
Sense
of
their
Misfortunes
,
which
these
Notes
cannot
remove
;
and
when
they
leave
off
to
entertain
our
Ears
,
their
Sorrow
,
which
is
settled
within
,
with
greater
Force
attacks
the
Mind
.
Phi.
So
it
is
indeed
;
for
these
are
not
Specificks
for
thy
Disease
which
rebels
against
its
Cure
,
but
rather
Nourishers
of
it
:
when
time
serves
I
shall
administer
those
things
which
will
pierce
to
its
bottom
.
But
,
nevertheless
,
that
thou
mayst
not
number
thy self
amongst
the
Miserable
,
let
me
ask
thee
,
hast
thou
forgot
the
measure
of
thy
Happiness
and
Prosperity
?
I
speak
not
of
the
Care
which
the
Chief
Men
of
the
City
took
of
thee
,
when
thou
wert
left
an
Orphan
,
when
thou
wert
grac'd
with
the
Affinity
of
those
great
Personages
,
and
wert
taken
into
their
Affections
,
before
thou
wert
received
into
their
Alliance
,
which
is
the
most
happy
and
estimable
kind
of
Propinquity
.
Who
did
not
account
thee
most
happy
in
the
Noble
Alliance
of
thy
[
](A28548-e22120-b)(h)
(h)
The
Fathers-in-law
of
Boetius
were
Festus
and
Symmachus
,
of
whom
mention
is
made
in
the
Life
of
Boetius
.
Fathers-in-law
;
in
the
chaste
and
exemplary
Vertues
of
thy
[
](A28548-e22170-b)(i)
(i)
Though
Boetius
had
two
Wives
,
Elpis
and
Rusticiana
,
yet
I
suppose
mention
is
made
here
only
of
Rusticiana
,
because
she
only
was
living
at
that
time
when
this
Book
was
composed
.
Wife
;
and
in
the
Noble
Dispositions
of
thy
[
](A28548-e22220-b)(k)
(k)
Boetius
had
four
Sons
;
Patricius
,
Hypatius
,
Symmachus
,
and
Boetius
;
that
two
of
these
were
Consuls
is
certain
,
but
which
they
were
I
do
not
find
.
Sons
?
I
pass
by
(
for
common
things
I
will
not
mention
)
those
Dignities
conferr'd
upon
[
](A28548-e22260-b)(l)
(l)
Boetius
being
young
,
was
admitted
into
the
Order
of
the
Patricii
,
and
perhaps
he
had
been
honoured
with
the
Consulate
,
which
Dignity
was
rarely
conferr'd
upon
any
one
before
the
30th
Year
of
his
Age.
thee
in
thy
Youth
,
which
have
often
been
denied
to
antient
Men
;
for
I
am
impatient
to
come
to
that
which
was
the
Crown
of
thy
Felicity
:
If
the
Fruits
of
humane
Labours
can
have
any
Weight
of
Happiness
,
can
the
Memory
of
that
Day
,
for
any
Evil
which
may
since
have
befallen
thee
,
ever
pass
out
of
thy
Mind
,
in
which
thou
sawest
thy
two
Sons
advanced
to
the
Degree
of
Consuls
,
carried
from
thy
House
,
accompanied
by
so
great
a
Number
of
Senators
,
and
with
the
Joys
and
Acclamations
of
the
People
?
when
thou
sawest
them
in
the
Court
placed
in
their
[
](A28548-e22300-b)(m)
(m)
Curule
Seats
.
]
It
was
the
Ivory
Chair
which
was
in
the
Chariot
in
which
the
Chief
Magistrates
of
Rome
did
ride
.
From
hence
they
were
called
Magistratus
Curules
,
who
only
had
the
Right
of
setting
up
Images
.
Curulis
,
a
curru
dempto
altero
:
nam
Senatores
qui
Curulem
magistratum
,
i.
e.
majorem
bonorem
gerebant
,
honoris
gratiâ
,
in
Curiam
vehi
soliti
erant
Curru
,
in
quo
sella
erat
Eburnea
,
supra
quam
considerent
.
Gell.
Curule
Seats
,
and
thy self
in
the
Praises
of
the
absent
King
Theodorick
didst
display
the
Treasures
of
thy
Wit
,
and
didst
deserve
the
Crown
of
Eloquence
?
when
in
the
[
](A28548-e22360-b)(n)
(n)
The
Circus
.
]
It
was
a
Place
of
an
Oval
Figure
,
in
which
the
Romans
,
by
the
Appointment
of
Tarquinius
Priscus
,
one
of
their
first
Kings
,
did
exercise
their
Games
:
from
whence
those
Games
were
called
Circenses
.
Custom
required
afterwards
,
that
every
one
who
was
created
Consul
,
should
in
this
Place
make
a
great
Expence
in
entertaining
of
the
Roman
People
with
the
usual
Games
,
otherwise
they
did
not
ingratiate
themselves
with
them
,
nor
did
seem
to
support
honourably
their
Character
.
Circus
thou
sitting
betwixt
the
Consuls
,
didst
satisfy
the
Expectation
of
the
Multitude
,
which
stood
about
thee
,
with
a
triumphal
Largess
?
Thou
then
didst
flatter
Fortune
by
thy
Expressions
,
when
she
seemed
to
hug
and
caress
thee
as
her
Friend
and
Delight
.
Thou
then
receivedst
from
her
such
a
Gift
as
was
never
before
made
to
any
private
Man
.
Wilt
thou
then
come
to
an
account
with
her
?
This
is
the
first
time
that
she
hath
looked
unkindly
upon
thee
;
and
if
thou
wilt
equally
weigh
the
Number
of
thy
Blessings
and
Afflictions
,
thou
canst
not
but
in
Justice
acknowledg
that
thou
art
yet
happy
:
For
if
therefore
thou
dost
esteem
thy self
unfortunate
,
because
the
things
which
heretofore
seem'd
pleasing
to
thee
are
passed
away
,
there
is
no
reason
for
it
,
because
even
those
things
which
do
now
afflict
thee
,
do
also
pass
.
Art
thou
but
just
now
entred
a
Stranger
upon
the
Scene
of
this
World
?
Dost
thou
but
now
appear
in
this
Theatre
?
Believest
thou
that
there
can
be
any
Constancy
or
Stability
in
humane
Affairs
,
when
thou
seest
that
an
Hour
,
or
a
quicker
Minute
,
dissolves
humane
Nature
,
and
separates
the
Soul
from
the
Body
?
For
although
there
is
seldom
Hope
that
the
things
of
Fortune
will
continue
with
us
,
yet
the
last
Day
of
a
Man's
Life
seemeth
to
be
the
last
also
of
that
Prosperity
which
remains
with
us
.
Where
then
is
the
great
Difference
?
What
doth
it
import
then
,
whether
thou
by
Death
leavest
it
,
or
it
by
Flight
doth
leave
thee
?
METRUM
III.
Cum
Polo
Phoebus
roseis
quadrigis
Lucem
spargere
coeperit
,
&c.
I.
When
Phebus
from
his
roseal
[
](A28548-e22500-b)(o)
(o)
Roscis
quadrigis
.
]
The
Sun
was
feigned
by
the
Poets
to
be
drawn
in
a
Coach
by
four
Horses
,
viz.
Pyrois
,
Aeous
,
Aethon
,
and
Phlegon
;
by
which
Fire
,
Light
,
Heat
and
Flame
,
the
four
principal
Effects
of
the
Sun
,
as
also
the
four
chief
Hours
of
the
Day
,
may
be
signified
.
Ovid.
l.
2.
Metamorph.
Interea
volucres
Pyrois
,
Aeous
&
Aethon
Solis
equi
,
quartusque
Phlegon
binnitibus
auram
Flammiferis
implent
,
pedibusque
repagula
pulsant
.
Coach
Dispenses
Light
,
and
opens
Day
,
The
Stars
grow
pale
at
his
Approach
,
And
shun
the
Glories
of
his
Ray
,
Hiding
their
Heads
whilst
he
's
upon
his
way
.
II.
The
Woods
the
Vernal
Roses
wear
When
the
Life-breathing
[
](A28548-e22680-b)(p)
(p)
Zephyrs
.
]
Zephyrus
is
a
soft
and
warm
Wind
blowing
from
the
West
,
and
by
its
Quality
it
makes
the
Earth
fruitful
;
therefore
it
is
called
by
the
Greeks
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
bringer
of
Life
:
by
the
Latins
it
is
termed
,
Favonius
à
fovendo
,
from
cherishing
or
keeping
warm
,
as
if
it
were
the
Genital
or
Elemental
Spirit
of
the
World
,
as
Pliny
saith
,
l.
10.
c.
25.
Parturit
almus
ager
,
Zephyrique
tepentibus
auris
Laxant
arva
sinus
.
Virg.
l.
2.
Georg.
Zephyrs
blow
;
If
to
the
[
](A28548-e22810-b)(q)
(q)
Auster
]
Is
the
Wind
blowing
from
the
South
,
and
is
of
a
moist
and
warm
Nature
.
It
is
esteemed
moist
,
because
it
gathers
again
those
Humours
which
the
North-wind
had
dispelled
and
scattered
:
Hence
by
Virgil
it
is
called
humidus
;
by
Horace
,
Vdus
;
by
Ovid
,
Aquaticus
;
by
St.
Augustine
,
Pincerna
pluviarum
;
and
by
Boetius
,
Nebulosus
.
It
is
esteemed
hot
and
warm
,
because
it
bloweth
from
the
South
;
or
because
by
its
Moistness
or
its
Heat
,
or
by
both
,
it
is
hurtful
to
living
Creatures
,
and
to
Plants
,
but
particularly
to
Flowers
;
from
whence
Virgil
,
l.
1.
Arboribusque
satis
Notus
,
pecorique
sinister
.
And
Eclog.
2.
Eheu
quid
volui
misero
mihi
,
floribus
Austrum
Perditus
,
&
liquidis
immisi
fontibus
apros
.
This
Wind
is
a
particular
Enemy
to
Roses
:
Hence
Statius
l.
3.
Sylvarum
:
Pubentesque
rosae
primos
moriuntur
ad
Austros
.
Therefore
Auster
,
by
our
Author
,
is
said
,
spirare
insanum
,
to
blow
madly
;
and
whilst
it
blows
,
decus
abire
spinis
,
that
is
,
it
makes
the
Rose
to
wither
or
die
,
which
as
it
is
the
Queen
of
Flowers
,
and
as
it
is
produced
from
a
Thorn
,
so
it
is
the
Glory
of
that
Vegetable
.
Hence
Antonius
Hallaeus
,
a
Norman
Writer
,
very
elegantly
expresseth
himself
:
—
Ortûs
tamen
ipsa
memento
O
Rosa
pulchralis
:
te
informis
spina
creavit
.
South
the
Wind
doth
veer
,
No
more
those
Beauties
then
they
show
,
Which
charm'd
our
Eyes
when
the
gay
Flowers
did
grow
.
III.
Sometimes
I
have
the
Ocean
seen
Clear
,
undisturb'd
and
free
,
With
Looks
all
radiant
and
serene
:
But
if
the
Winds
awaken'd
be
The
Waves
then
swell
and
roll
outragiously
.
IV.
If
all
things
vary
thus
their
Forms
,
And
nothing
certain
doth
appear
,
Wilt
thou
commit
to
the
wild
Storms
Thy
Vessel
,
and
let
Fortune
steer
?
'T
is
sure
that
nothing
can
be
constant
here
!
PROSA
IV.
Boet.
ALL
this
which
thou
recountest
,
O
thou
Source
and
Nourisher
of
all
Vertues
,
is
most
true
;
nor
can
I
deny
the
quick
and
early
Arrival
of
my
Prosperity
.
But
one
thing
,
when
I
remember
it
,
doth
most
sensibly
afflict
me
;
for
nothing
doth
more
add
to
a
Man's
Infelicity
,
than
the
remembrance
that
he
was
once
happy
.
Phil.
That
thou
dost
yet
groan
under
the
Torment
of
thy
ill-grounded
Opinion
,
is
not
to
be
imputed
to
the
evil
Estate
of
thy
Affairs
;
for
if
this
empty
Name
of
uncertain
Happiness
moves
thee
,
do
but
recollect
with
me
,
what
Plenty
thou
enjoyest
,
and
what
is
yet
reserved
safe
to
thee
:
And
therefore
if
thou
yet
dost
possess
that
which
in
the
best
times
thou
didst
account
most
precious
,
it
being
yet
by
the
Hand
of
Heaven
preserved
safe
and
inviolate
,
canst
thou
justly
then
complain
of
the
Injuries
of
Fortune
?
Symmachus
thy
Father-in-law
,
the
Delight
and
Ornament
of
Mankind
,
whose
Welfare
thou
wouldst
readily
purchase
at
the
rate
of
thy
Life
;
one
,
who
by
an
admirable
Temper
and
Mixture
is
wholly
made
up
of
Wisdom
and
Vertue
,
is
yet
safe
,
and
fearless
of
his
own
Concerns
;
only
laments
thy
Injuries
,
and
grieves
for
thy
Misfortunes
.
Thy
Wife
yet
lives
an
Example
of
Modesty
,
and
a
Pattern
of
Chastity
;
and
that
I
may
in
one
Word
include
all
her
Endowments
and
Perfections
,
the
true
Resemblance
of
her
Father
:
She
lives
,
I
say
,
and
being
weary
of
Life
,
breaths
only
for
thy
sake
,
and
(
in
which
thing
alone
I
will
yield
that
thy
Happiness
receives
Diminution
)
she
pines
away
with
Grief
and
Tears
,
and
with
the
Desire
of
once
more
enjoying
thy
sweet
Conversation
.
Why
should
I
mention
thy
Consular
Sons
,
in
whom
,
being
yet
so
young
,
so
much
of
the
Wit
and
Spirit
of
the
Grand-father
and
Father
doth
shine
?
Since
then
it
is
the
chief
Care
of
Men
to
preserve
Life
,
thou
art
most
happy
,
if
thou
wouldst
but
know
it
,
to
whom
so
many
Advantages
and
Blessings
yet
remain
,
which
all
Men
value
above
Life
.
Wherefore
dry
up
thy
Tears
,
Fortune
hath
not
expressed
her
Rage
and
Malice
against
you
all
;
nor
hath
the
Tempest
been
too
violent
,
whilst
thy
Anchors
yet
hold
,
and
afford
to
thee
Cause
of
present
Comfort
,
and
Hope
of
future
Felicity
.
Bo.
And
may
they
ever
hold
!
for
whilst
they
are
firm
,
however
things
go
,
I
shall
shift
so
as
to
keep
my
Vessel
above
the
Water
,
and
perhaps
to
escape
;
but
notwithstanding
you
may
see
from
what
Advantages
and
Dignities
I
am
fallen
.
Ph.
I
should
think
that
we
had
made
a
good
Advance
,
if
thou
didst
not
yet
retain
a
Concern
for
the
Diminution
of
thy
former
Estate
.
But
I
cannot
suffer
that
thou
shouldest
,
with
so
much
Delight
,
mention
thy
Fortunes
,
and
in
so
much
Anxiety
bewail
the
Loss
of
so
small
a
part
of
them
:
For
whose
Felicity
is
so
well
grounded
,
who
hath
not
in
some
things
cause
to
quarrel
with
his
Lot
?
The
Condition
of
humane
Goods
is
anxious
and
inconstant
;
for
either
they
do
not
all
at
once
arrive
,
or
if
they
do
,
they
make
no
stay
with
us
.
One
Man
is
blessed
with
a
great
Affluence
of
Wealth
,
but
he
is
ashamed
of
the
Baseness
of
his
Blood
.
The
Nobility
of
that
Man's
Descent
makes
him
conspicuous
,
but
being
uneasy
within
the
Bounds
of
a
narrow
Estate
,
and
so
unable
to
bear
up
the
Port
of
his
Ancestors
,
he
had
rather
live
retired
and
unknown
.
Another
abounds
with
Wealth
,
and
is
nobly
born
too
,
but
he
is
unmarried
,
and
to
compleat
his
Happiness
he
would
have
a
Wife
.
Another
is
happy
in
Wedlock
,
but
he
wants
Children
,
and
is
troubled
that
he
must
gather
Riches
for
another
Man's
Heir
.
Another
hath
the
Joy
of
many
Children
,
but
is
soon
again
mortified
by
seeing
the
evil
Courses
which
they
take
.
Therefore
we
fee
,
that
no
Man
can
easily
agree
with
the
State
of
his
Fortune
;
for
in
all
Conditions
there
is
something
which
,
untry'd
,
a
Man
doth
not
know
,
and
which
after
trial
he
doth
not
approve
.
Add
also
to
this
,
that
the
Senses
of
the
Happy
are
refined
and
delicate
;
and
unless
every
thing
happens
to
them
as
they
desire
,
or
when
it
pleaseth
them
,
they
are
impatient
:
He
who
is
not
used
to
Adversity
,
is
overcome
and
thrown
down
by
every
cross
Adventure
;
and
the
least
evil
Acccidents
discompose
him
:
upon
so
minute
and
slender
things
doth
the
Happiness
of
the
most
Fortunate
depend
.
How
many
Men
are
there
in
the
World
,
dost
thou
believe
,
who
would
think
themselves
advanced
almost
to
Heaven
,
if
they
could
attain
but
to
the
least
part
of
the
Remainder
of
thy
Fortunes
?
This
very
Place
,
which
thou
callest
a
Place
of
Banishment
,
is
their
Country
who
inhabit
it
:
And
thy
Miseries
arise
only
from
the
ill-grounded
Opinion
that
thou
art
miserable
.
And
again
,
every
Lot
may
be
happy
to
that
Man
who
can
with
Equanimity
and
Courage
bear
it
.
Who
is
he
so
happy
,
who
when
once
he
grows
impatient
,
doth
not
desire
to
change
his
State
of
Life
?
How
much
is
humane
Felicity
imbittered
!
which
though
it
may
seem
sweet
to
the
Enjoyer
,
yet
is
not
to
be
retained
,
but
when
it
pleaseth
takes
its
Flight
?
So
that
hence
it
may
appear
;
how
miserable
even
the
greatest
Felicity
of
Men
is
,
since
it
will
not
remain
with
those
,
who
with
Equality
bear
every
kind
of
Lot
,
nor
will
bring
Comfort
to
those
whose
Minds
are
anxious
and
oppressed
.
Why
therefore
,
O
wretched
Mortals
,
do
ye
so
industriously
seek
abroad
for
that
Felicity
which
is
placed
at
home
within
your selves
?
Error
and
Ignorance
mislead
and
confound
you
.
But
I
,
in
short
,
will
shew
you
the
very
Hinge
upon
which
the
truest
Happiness
doth
turn
.
Is
there
any
thing
more
pretious
and
estimable
to
thee
than
thy self
?
No
,
thou
wilt
say
.
Then
if
thou
wilt
weigh
things
well
,
and
gain
the
Command
over
thy self
,
thou
wilt
possess
that
which
thou
wouldst
never
lose
,
and
which
Fortune
can
never
take
from
thee
.
And
that
thou
mayst
see
that
Beatitude
cannot
consist
in
those
things
which
are
in
the
Power
of
Fortune
,
only
consider
thus
;
If
Happiness
be
the
Sovereign
Good
of
Nature
,
living
and
subsisting
by
Reason
,
then
that
thing
cannot
be
it
,
which
can
by
any
means
be
withdrawn
from
us
,
because
that
which
cannot
be
taken
away
is
worthily
esteemed
the
most
excellent
.
Hence
it
appears
that
Instability
of
Fortune
is
not
susceptive
of
true
Happiness
.
Add
to
this
,
that
he
who
is
carried
away
by
fading
Felicity
,
doth
either
know
that
it
is
mutable
,
or
he
doth
not
.
If
he
knows
it
not
,
what
Happiness
can
he
take
in
the
Blindness
of
his
Ignorance
?
If
he
knows
it
,
he
must
necessarily
be
afraid
lest
he
should
lose
that
which
he
knows
is
easily
to
be
lost
;
and
in
that
case
his
continual
Fear
will
not
suffer
him
to
be
happy
.
Perhaps
he
cares
not
if
he
should
lose
it
,
and
he
would
not
be
much
troubled
at
its
Loss
.
Even
truly
the
Good
is
but
very
small
and
inconsiderable
,
the
Loss
of
which
a
Man
can
bear
with
such
Equanimity
and
Unconcernedness
.
And
because
I
know
that
thou
art
one
who
hast
been
fully
perswaded
,
and
by
many
Demonstrations
convinced
of
the
Immortality
of
the
Souls
of
Men
;
it
also
being
evident
that
the
Goods
of
Fortune
receive
a
Period
with
our
Bodies
by
Death
;
it
cannot
then
be
doubted
but
if
Death
can
put
an
end
to
our
Happiness
,
that
all
Men
,
when
they
die
,
are
plunged
into
the
Depths
of
Misery
.
And
since
we
know
well
,
that
many
Men
have
endeavoured
to
obtain
Felicity
,
not
only
by
undergoing
Death
,
but
by
suffering
the
most
cruel
Pains
and
Torments
,
how
then
can
it
be
imagined
that
this
present
Life
can
make
Men
truly
happy
,
since
,
when
it
is
ended
,
Men
do
not
become
miserable
?
METRUM
IV.
Quisquis
volet
perennem
Cautus
ponere
sedem
,
&c.
Who
warily
would
fix
his
Seat
,
On
which
no
Eastern
Winds
should
beat
,
Nor
Waves
which
rage
against
the
Shore
Have
any
Power
,
He
must
not
build
upon
the
high
And
lofty
Hills
,
which
brave
the
Sky
;
Nor
will
his
House
securely
stand
Vpon
the
Sand.
Each
Blast
will
one
of
them
annoy
,
And
all
its
Force
on
it
employ
:
The
other
being
loose
and
light
,
Can't
bear
the
Weight
.
Seeing
the
Danger
then
is
great
To
him
that
loves
a
pleasant
Seat
,
Lay
thy
Foundation
upon
The
firmer
Stone
;
And
then
though
Air
and
Sea
conspire
,
Contemn
their
Rage
and
slight
their
Ire
:
So
happily
in
thy
strong
Hold
Thou
mayst
grow
old
.
PROSA
V.
Phi.
BUT
forasmuch
as
the
Applications
of
my
Reasons
have
sunk
into
thee
,
I
think
it
is
now
time
to
use
some
more
powerful
Medicines
:
Go
to
then
,
if
the
Gifts
of
Fortune
were
not
fading
and
momentary
,
as
they
are
,
what
is
there
to
be
found
in
them
which
may
,
at
any
time
,
be
accounted
thine
?
or
which
,
if
it
be
thorowly
considered
and
looked
into
,
will
not
appear
to
be
vile
and
unworthy
?
Are
Riches
in
their
own
Nature
,
or
by
the
Estimation
of
Men
,
pretious
?
What
sort
of
Riches
is
most
excellent
?
Gold
,
or
a
great
Mass
of
Silver
gathered
together
?
But
this
appears
more
glorious
by
spending
it
,
than
by
treasuring
it
up
;
for
Avarice
always
makes
Men
odious
,
and
Bounty
makes
them
famous
and
renowned
.
And
if
that
which
is
conferr'd
upon
another
cannot
continue
with
any
Man
,
then
certainly
is
Money
most
pretious
when
it
is
translated
to
others
;
and
ceases
to
be
possess'd
by
him
who
hath
given
it
.
If
all
the
Money
that
is
in
all
Parts
of
the
World
were
gathered
into
one
Hand
,
the
rest
of
Mankind
would
be
needful
and
want
it
.
The
Sound
of
a
Voice
,
if
it
be
entire
,
and
not
obstructed
by
any
Medium
,
doth
at
the
same
time
fill
the
Ears
of
many
People
;
but
Riches
,
unless
they
be
diminished
and
canton'd
,
cannot
meet
the
Necessities
of
many
;
and
that
being
done
,
they
whom
they
have
left
must
unavoidably
submit
to
Poverty
.
O
therefore
(
may
I
justly
say
)
narrow
,
mean
,
and
even
poor
Riches
!
which
cannot
all
be
enjoyed
by
many
at
the
same
time
,
and
which
cannot
be
possess'd
by
one
,
without
impoverishing
and
ruining
the
rest
of
Mankind
!
Doth
the
Brightness
of
Jewels
attract
the
Eye
?
But
if
there
be
any
thing
extraordinary
in
their
Splendor
,
it
is
the
Brightness
of
the
Stones
,
and
not
of
the
Eye
which
beholds
them
;
therefore
I
very
much
wonder
that
Men
should
admire
them
:
For
what
is
it
which
wants
the
Faculties
and
Motions
of
a
Soul
,
and
the
Contexture
of
Joints
,
which
can
really
seem
beautiful
to
a
rational
Nature
?
For
although
from
the
Hand
of
the
great
Workman
,
and
for
Distinction's
sake
,
they
have
derived
something
of
an
inferiour
Grace
and
Beauty
,
yet
they
are
placed
below
thy
Excellence
,
and
by
no
means
worthy
to
attract
thy
Admiration
.
Doth
the
Beauty
of
the
Fields
delight
thee
much
?
Boe.
Why
should
it
not
?
for
it
is
a
fair
Part
of
the
fairest
Work
,
the
Creation
of
the
Universe
:
So
sometimes
we
are
delighted
with
the
Clearness
of
the
Sea's
Face
;
sometimes
we
admire
the
Heavens
,
the
Stars
,
the
Sun
,
and
Moon
.
Phi.
What
do
these
things
concern
thee
?
Darest
thou
glory
in
the
Splendor
of
these
things
?
Art
thou
embelished
,
or
any
way
distinguished
by
the
Flowers
of
the
Spring
?
or
doth
thy
Plenty
swell
in
the
fruitful
Face
of
Summer
?
Why
art
thou
carried
away
with
empty
Joys
?
Why
dost
thou
embrace
that
Good
which
is
out
of
thy
Power
?
for
Fortune
can
never
make
that
thine
,
which
the
Nature
of
things
forbid
to
be
so
.
The
Fruits
of
the
Earth
are
doubtless
for
the
Nourishment
of
living
Creatures
;
and
if
thou
wouldst
confine
thy self
to
the
supplying
only
of
the
Necessities
of
Nature
,
thou
wouldst
not
so
much
seek
after
the
Affluence
and
Gifts
of
Fortune
:
For
Nature
is
satisfied
with
few
things
,
and
those
the
least
:
And
if
thou
dost
,
after
such
Satiety
,
overcharge
her
with
Superfluities
,
that
which
thou
dost
superadd
,
becomes
either
unpleasant
or
hurtful
to
her
.
To
proceed
,
dost
thou
think
that
it
recommends
thee
to
the
World
to
shine
in
Variety
of
costly
Clothes
?
the
Sight
of
which
,
if
it
be
grateful
to
the
Eye
,
the
Matter
or
the
Ingenuity
of
the
Workman
is
to
be
admired
.
Doth
a
great
Retinue
,
and
the
Attendance
of
a
numerous
Train
of
Servants
,
make
thee
happy
?
If
those
Servants
be
vitious
,
they
are
a
great
Burden
to
the
House
,
and
pernicious
Enemies
to
the
Master
of
it
.
But
if
they
be
good
,
why
should
the
Vertue
and
Goodness
of
others
be
put
to
thy
Account
?
From
all
which
it
plainly
appears
,
that
none
of
these
which
thou
didst
number
among
thy
own
Goods
,
were
really
to
be
esteemed
so
.
In
which
,
if
there
be
no
things
desirable
,
what
Reason
is
there
that
thou
shouldst
grieve
for
the
loss
of
them
,
or
rejoice
at
their
possession
?
If
they
are
fair
or
beautiful
by
Nature
,
what
doth
that
concern
thee
?
For
so
by
themselves
,
wholly
sequestred
from
thy
Riches
,
they
would
please
:
They
therefore
are
not
to
be
esteemed
pretious
because
they
are
numbred
amongst
thy
Goods
,
but
because
they
seemed
so
before
thou
wert
desirous
to
possess
them
.
What
is
it
then
,
that
with
so
much
Noise
,
and
so
much
Address
,
we
desire
of
Fortune
?
It
is
,
perhaps
,
to
drive
away
the
Fear
of
Poverty
by
a
general
Affluence
of
Wealth
;
but
this
often
happens
otherwise
:
for
there
is
great
need
of
many
Helps
even
to
keep
so
great
an
Accession
of
Furniture
,
and
Variety
of
things
after
they
are
obtained
:
And
it
is
most
true
,
that
they
want
most
things
who
possess
the
most
:
And
on
the
other
side
,
they
want
the
fewest
who
measure
their
Abundance
by
the
Necessities
of
Nature
,
and
not
by
the
Extravagance
of
Excentrick
and
irregular
Desires
.
Is
it
so
then
,
that
Men
have
no
proper
and
genuine
Good
planted
within
them
,
but
that
they
must
be
forced
to
go
abroad
to
seek
it
?
Are
things
so
changed
,
that
Man
,
that
excellent
Creature
,
whose
Reason
almost
entitles
him
to
Divinity
,
can
be
no
other
way
sensible
of
his
own
Glories
,
than
by
the
possession
of
soul-less
and
unnecessary
things
?
All
other
Beings
are
content
with
their
own
Endowments
,
and
you
only
(
who
are
the
Image
of
God
)
vainly
seek
accessional
Ornaments
for
your
excelling
Nature
,
from
things
placed
so
much
below
you
,
not
understanding
how
great
an
Injury
you
do
by
it
to
your
Maker
.
He
ordained
the
Race
of
Men
to
excel
all
other
earthly
Creatures
;
and
you
depress
your
Dignity
and
Prerogative
below
the
lowest
Beings
.
For
if
that
Good
which
belongs
to
any
thing
be
more
pretious
and
worthy
than
that
thing
to
which
it
belongs
,
since
you
esteem'd
the
most
contemptible
things
to
be
your
Good
,
you
submit
your self
,
by
that
your
Esteem
,
to
them
,
and
take
the
lower
Place
:
And
this
is
but
what
you
deserve
.
For
such
is
the
Nature
of
Man
,
that
he
doth
then
only
excel
other
Beings
,
when
he
knows
himself
:
But
he
may
be
ranked
below
the
Beasts
that
perish
,
when
he
once
slights
that
necessary
and
important
Knowledg
▪
For
such
Ignorance
is
natural
to
other
Creatures
;
but
to
Man
it
is
unnatural
and
a
Vice
.
How
weak
and
open
an
Error
is
it
in
Men
,
who
imagine
that
any
thing
which
is
foreign
to
their
Natures
,
can
be
an
Ornament
to
them
?
That
cannot
in
Reality
be
so
;
for
if
any
thing
look
bright
and
glorious
with
that
which
is
put
upon
it
,
that
which
covers
it
is
said
to
shine
,
and
is
admired
;
but
notwithstanding
the
thing
covered
still
continues
in
its
natural
Impurity
and
Disesteem
.
I
therefore
deny
that
thing
to
be
good
which
is
hurtful
to
him
who
possesses
it
.
Am
I
deceived
in
this
?
Thou
wilt
say
,
no
;
for
Riches
have
often
hurt
their
Possessors
,
since
every
ill
Man
is
the
more
desirous
of
other
Mens
Riches
,
and
he
thinketh
him
alone
who
is
in
possession
of
such
things
,
to
be
a
Man
of
Worth
,
and
to
be
esteemed
.
Thou
therefore
who
now
so
much
fearest
to
be
assaulted
by
the
Spear
or
the
Sword
,
if
thou
hadst
entred
into
the
Path
of
this
Life
not
incumbred
with
Riches
,
thou
mightst
,
like
the
way-faring
Man
,
with
an
empty
Purse
have
sung
before
the
Robbers
.
The
Happiness
then
derived
from
fading
Riches
is
glorious
indeed
and
great
;
by
the
possession
of
which
a
Man
loseth
his
Security
and
Quiet
.
METRUM
V.
Felix
nimium
prior
aetas
Contenta
fidelibus
arvis
,
&c.
I.
Too
happy
they
,
and
too
much
bless'd
,
Who
did
in
former
Ages
live
Content
with
what
the
faithful
Earth
did
give
,
Who
Nature
's
kindly
Products
thought
the
best
!
They
,
yet
not
lost
in
Luxury
,
Did
with
the
Acorn
Hunger
satisfy
,
And
the
most
carving
Stomach
fill
.
They
knew
not
Hypocras
nor
Hydromel
,
Nor
could
the
differing
Elements
join
Of
Honey
and
of
racy
Wine
;
Nor
did
the
[
](A28548-e23970-b)(r)
(r)
Serian
.
]
The
Seres
were
People
who
,
Orosius
saith
,
L.
3.
C.
23.
did
inhabit
a
Country
betwixt
the
Rivers
Hydaspes
and
Indus
,
in
whose
Territories
groweth
a
Tree
covered
with
a
small
Down
,
according
to
several
Authors
,
as
Virgil.
Georg.
l.
2.
Veileraque
ut
foliis
depectant
tenuia
Seres
.
And
Seneca
in
Oct.
v.
667.
Nec
Moeni
â
distinguit
acu
Quae
Phoebeis
subditus
Euris
Legit
eois
Ser
arboribus
.
Claudian
also
,
Car.
v.
179.
Stamine
quod
molli
tondent
de
stipite
Seres
.
This
Down
is
produced
from
the
Bowels
of
the
Silk
worm
,
which
Worm
is
elegantly
described
in
the
following
Verses
by
Antonius
Hallaeus
,
mentioned
before
:
Est
Olli
mater
sanies
,
dat
frondea
Nutrix
Pabula
,
Thysbaeo
Morus
polluta
cruore
.
Queis
avidam
ut
clausus
latebroso
in
carcere
pavit
Ingluviem
,
totoque
Satur
jam
corpore
turget
.
Viscera
dum
vacuans
paulatim
huic
molle
figurat
Lanicium
;
illuviemque
modis
in
tenuia
miris
Nec
fila
,
&
teretem
glomerans
convolvit
in
orbem
.
Vt
verò
emeritus
perfecit
nobile
pensum
Exanimo
similis
,
pretiosâ
ut
conditus
Vrnâ
.
Hic
jacet
,
at
luci
mox
redditur
;
induit
alas
,
Jamque
avis
,
&
vermis
,
neutrumque
&
denique
monstrum
est
.
Serian
Fleece
in
[
](A28548-e24330-b)(s)
(s)
Tyrian
]
Is
the
Purple
with
which
Silks
are
died
,
and
it
is
called
Tyrium
venenum
,
because
it
is
a
Liquor
drawn
from
a
Shell-fish
,
and
enters
into
and
infects
the
Wool
,
or
the
Silk
,
as
Poison
doth
the
Bowels
and
Veins
of
those
who
take
it
:
It
has
the
Epithet
of
Tyrium
,
because
Tyre
,
a
City
of
Phoenicia
,
was
famous
for
the
Fishery
of
the
Murex
,
which
was
the
Shell-fish
yielding
this
Purple
Liquor
.
Tyrian
Colours
shine
.
II.
Our
Fathers
on
their
grassy
Beds
did
sleep
,
Had
smiling
Visions
and
inspiring
Dreams
,
The
passing
Rivulets
and
lucid
Streams
Gave
wholsom
draughts
.
Vnder
the
spreading
Shade
Of
the
tall
Pine
,
through
which
no
Ray
could
peep
,
The
gentle
Mortal
careless
lay
,
Shunning
the
Heats
of
the
Meridian
Ray.
III.
No
Man
did
plow
the
Deep
,
or
stem
the
Floods
With
swelling
Canvass
and
with
busy
Oar
:
Nor
did
the
Merchant
then
expose
his
Goods
To
sale
upon
an
unknown
Shore
.
The
threatning
Notes
of
the
hoarse
Trumpet
then
Did
not
the
Man
of
War
awake
;
Ambition
did
no
hateful
Quarrels
make
,
Nor
shining
Blades
wich
Purple
stain
:
For
headlong
Fury
never
could
Move
Men
to
go
to
War
,
When
what
was
got
was
but
a
Wound
or
Scar
,
And
there
was
no
Reward
for
shedding
Blood
.
IV.
O
that
those
Days
would
come
again
Which
long
ago
went
floating
by
,
And
swallowed
in
the
mighty
Gulf
of
Time
,
Make
now
an
useless
part
of
vast
Eternity
!
The
Love
of
Wealth
doth
all
engage
,
And
more
than
[
](A28548-e24710-b)(t)
(t)
Aetna
.
]
The
Love
of
Riches
is
fitly
here
compared
to
the
Fire
of
Aetna
,
for
Aetna
is
a
Mountain
in
the
Island
of
Sicily
,
called
now
by
the
Italians
il
Mont
Gibello
,
which
always
burns
and
flames
,
and
is
celebrated
by
most
of
the
antient
Poets
.
Virg.
1.
Georg.
Vidimus
undantem
ruptis
fornacibus
Aetnam
,
Flammarumque
globos
,
liquefactaque
volvere
saxa
.
And
by
several
others
,
whose
Descriptions
of
it
are
common
.
Aetna's
Flames
doth
rage
,
And
nothing
can
the
burning
Thirst
asswage
.
Ill
fare
the
Man
who
broke
the
deep
And
secret
Closets
of
the
Earth
,
And
gave
to
Gold
and
Diamonds
a
Birth
,
Which
in
their
Causes
did
desire
to
sleep
;
And
whence
a
thousand
Troubles
Men
do
daily
reap
!
PROSA
VI.
BUT
why
should
I
discourse
of
Dignities
and
Powers
,
which
Men
(
wholly
ignorant
of
the
true
Nature
of
Dignity
and
Power
)
advance
and
extol
to
the
Skies
?
which
,
if
they
are
conferr'd
upon
a
wicked
Man
,
not
the
raging
Flames
of
Aetna
,
nor
the
most
impetuous
Deluge
ravage
so
much
,
nor
do
so
much
harm
as
those
Weapons
in
such
an
hand
.
I
believe
you
remember
,
your
Ancestors
desired
to
abolish
the
[
](A28548-e24960-b)(u)
(u)
Consular
.
]
Tarquinius
Superbus
,
the
last
of
the
Roman
Kings
,
being
become
hateful
by
his
Tyranny
to
the
People
,
who
were
also
the
more
inraged
by
the
impious
Violence
of
Sextus
his
Son
committed
upon
the
Chastity
of
Lucretia
,
was
expelled
,
by
the
Assistance
of
Brutus
,
after
he
had
reigned
twenty
five
Years
:
Then
Lucius
Junius
Brutus
,
and
Lucius
Tarquinius
Collatinus
,
were
first
created
Consuls
.
At
length
as
the
Form
of
the
Roman
Government
had
changed
from
Regal
to
be
Consular
,
so
,
according
to
Livy
,
it
was
again
changed
from
that
of
Consuls
to
that
of
the
Decem-viri
:
For
the
Pride
of
the
Consuls
every
Day
encreasing
,
or
rather
the
Fierceness
of
the
People
being
not
wholly
subdued
,
which
had
derived
its
Original
from
Shepherds
,
and
other
savage
People
,
who
at
first
for
their
Defence
had
gathered
into
a
Body
,
the
Consuls
were
laid
aside
,
and
the
Decem-viri
succeeded
;
whose
Power
,
because
they
had
acted
many
things
very
tyrannically
,
was
condemned
,
and
taken
away
the
third
Year
after
it
had
been
introduced
into
the
Government
.
Consular
Government
,
which
gave
beginning
to
the
Roman
Liberty
,
because
of
the
Pride
of
the
Consuls
;
as
their
Ancestors
before
,
for
the
same
Consideration
,
had
banished
Kings
out
of
their
City
.
But
if
sometimes
(
which
seldom
happens
)
good
Men
arrive
at
them
,
what
other
thing
is
there
pleasing
in
them
,
besides
the
Probity
of
those
who
use
and
enjoy
them
?
So
it
comes
to
pass
that
Vertue
receives
not
Honour
from
Dignities
,
but
Dignities
derive
Honour
from
Vertue
.
But
what
is
this
Power
so
much
celebrated
,
and
so
much
desired
?
O
ye
terrene
Animals
!
do
you
not
consider
who
they
are
over
whom
you
seem
to
exercise
Authority
?
If
thou
shouldst
see
an
ambitious
Mouse
,
claiming
a
Superiority
with
her
self
over
the
rest
of
her
Species
,
wouldst
thou
not
almost
burst
with
Laughter
?
So
then
,
if
thou
considerest
the
Contexture
and
Temperament
of
his
Body
,
what
canst
thou
find
in
the
World
more
feeble
than
Man
,
or
more
subject
to
Casualties
and
Misfortunes
,
to
whom
even
a
Fly
(
one
of
the
smallest
Products
of
Nature
)
by
a
Bite
,
or
by
creeping
into
the
secret
Recesses
of
his
Body
,
may
be
the
Cause
of
Death
?
But
why
should
any
Man
exercise
Authority
over
another
,
unless
it
be
over
his
Body
,
or
what
is
yet
inferiour
to
that
,
over
his
Possessions
,
which
are
the
Gifts
of
Fortune
?
Shalt
thou
ever
gain
an
Ascendant
over
a
free
and
clear
Soul
?
Shalt
thou
ever
move
the
high-born
Mind
,
consistent
with
it self
,
and
knit
together
by
the
Bands
of
Reason
,
from
the
proper
Centre
of
its
Quiet
?
When
a
certain
Tyrant
once
thought
by
Torments
to
compel
a
[
](A28548-e25070-b)(w)
(w)
Philosophy
speaks
here
of
Anaxarchus
the
Philosopher
,
a
Follower
of
Democritus
:
This
Anaxarchus
having
incurred
the
Displeasure
of
Nicocreon
King
of
Cyprus
,
was
ordered
by
him
to
be
put
into
a
Mortar
,
and
to
be
pounded
with
great
brazen
Pestles
:
He
bore
it
with
so
great
Courage
and
Patience
,
that
he
said
to
the
Tyrant
,
Beat
on
,
beat
on
the
Back
of
Anaxarchus
,
thou
canst
not
hurt
him
.
The
Tyrant
said
he
would
pluck
out
his
Tongue
;
he
hearing
that
,
presently
bit
it
off
,
and
spit
it
in
the
Tyrant's
Face
.
Free
Man
to
discover
some
Persons
who
had
conspired
against
his
Life
,
the
Man
bit
off
his
own
Tongue
,
and
spit
it
in
his
Face
swelling
and
bloated
with
Rage
:
so
by
his
Wisdom
disappointing
the
Tyrant
,
and
making
those
Torments
which
his
Cruelty
had
designed
,
Matter
of
Triumph
to
his
Heroick
Courage
.
To
go
further
,
what
is
it
that
any
Man
may
do
to
another
,
which
another
may
not
do
again
to
him
?
We
are
told
,
that
it
was
the
Custom
of
[
](A28548-e25140-b)(x)
(x)
Busiris
.
]
He
was
the
Son
of
Neptune
by
Lydia
the
Daughter
of
Epaphus
,
and
a
most
cruel
Tyrant
of
the
Egyptians
:
He
sacrificed
his
Guests
to
Jupiter
,
not
sparing
the
Priest
from
whom
he
had
received
the
Counsel
to
do
it
:
but
whilst
he
prepared
to
give
the
same
Treatment
to
Hercules
,
he
was
,
with
Amphidama
his
Son
,
and
his
Ministers
and
Officers
,
killed
by
Hercules
at
the
Altar
.
—
Quis
aut
Eurystea
durum
:
Aut
illaudati
nescit
Busiridis
aras
.
Virg.
Georg.
l.
3.
Busiris
to
kill
his
Guests
,
and
himself
at
last
was
killed
by
Hercules
his
Guest
.
[
](A28548-e25300-b)(y)
(y)
Regulus
.
]
He
was
Consul
,
and
having
vanquished
the
Salentini
,
who
inhabited
that
Country
near
the
Apennine
Mountains
,
which
is
now
called
Parte
dela
Terra
d'
Otranto
,
he
triumphed
at
Rome
,
and
was
the
first
of
the
Roman
Generals
who
conducted
a
Fleet
into
Africa
;
and
being
himself
taken
by
the
Carthaginians
whom
he
had
conquered
,
he
was
put
to
Death
by
them
by
cutting
off
his
Eye-lids
.
Regulus
after
a
Victory
put
many
of
the
Carthaginians
into
Chains
,
but
himself
soon
after
was
forced
to
yield
to
their
Fetters
.
Dost
thou
therefore
think
that
the
Power
of
that
Man
ought
to
be
magnified
,
who
cannot
hinder
another
from
committing
that
upon
him
which
he
lately
committed
upon
another
?
Consider
too
,
that
if
there
were
any
thing
of
proper
or
natural
Good
in
these
Dignities
and
Powers
,
they
would
never
be
attained
by
wicked
Men
,
for
disagreeing
things
do
not
use
to
unite
;
and
Nature
forbids
that
contrary
things
should
join
:
So
that
seeing
wicked
Men
do
often
execute
Offices
of
Dignity
and
Trust
,
it
appears
that
they
are
not
good
in
themselves
,
because
they
can
reside
in
such
Subjects
.
The
same
may
also
be
most
justly
said
of
all
the
Gifts
of
Fortune
which
are
most
commonly
shewed
in
greatest
Plenty
upon
the
worst
of
Men.
It
ought
also
to
be
considered
,
that
no
Man
doubteth
him
to
be
valiant
,
in
whom
he
hath
seen
the
Vertue
of
Fortitude
shine
:
nor
him
to
be
swift
of
foot
,
in
whom
he
hath
seen
Swiftness
.
So
Musick
maketh
a
a
Musician
;
the
Science
of
Physick
a
Physician
;
and
Rhetorick
a
Rhetorician
.
The
Nature
of
every
thing
acts
properly
according
to
its
End
,
nor
is
mix'd
with
foreign
Effects
of
differing
Beings
,
but
of
its
own
Accord
repels
what
is
contrariant
to
it
,
or
may
be
destructive
of
it
.
Riches
cannot
extinguish
the
unquenchable
Thirst
of
Avarice
;
nor
can
Power
give
him
Command
of
himself
,
who
is
already
the
Slave
of
his
Vices
,
and
bound
in
the
insoluble
Chains
of
his
Lusts
.
So
Dignities
conferr'd
upon
ill
Men
do
not
only
not
make
them
worthy
,
but
rather
shew
their
Unworthiness
by
laying
them
open
,
and
discovering
their
Shame
.
But
how
comes
this
to
pass
?
you
are
pleased
to
impose
upon
things
false
Names
,
and
differing
from
their
Natures
,
which
are
often
laid
open
,
and
appear
by
the
Effects
of
those
very
things
:
so
that
even
these
Riches
,
and
this
Power
,
and
that
Dignity
,
ought
not
of
right
to
be
called
by
those
Names
.
And
lastly
,
the
same
thing
may
be
said
of
all
the
Gifts
of
Fortune
,
in
which
it
is
manifest
,
that
nothing
is
desirable
,
nor
is
there
any
thing
of
native
Good
in
them
,
since
they
are
not
always
the
Lot
of
good
Men
,
nor
make
them
good
to
whom
they
are
allotted
.
METRUM
VI.
Novimus
quantas
dederit
ruinas
Urbe
flammatâ
,
patribusque
caecis
,
&c.
We
know
what
Ruine
[
](A28548-e25430-b)(z)
(z)
Nero.
]
He
governed
the
Roman
Empire
about
the
Year
of
Christ
57.
So
long
as
he
used
the
Advice
of
his
Master
Seneca
he
governed
well
;
but
he
being
removed
,
he
fell
into
a
Course
of
all
Wickedness
and
Impiety
,
and
became
a
great
Example
of
Infamy
,
Luxury
,
Avarice
and
Cruelty
.
First
he
appeared
upon
the
Theatre
not
only
as
an
Actor
,
but
as
an
Harper
:
Next
,
he
would
wear
no
Habit
twice
;
he
would
never
travel
without
a
thousand
Carriages
,
and
all
the
Shoes
of
his
Mules
were
of
Silver
:
He
fished
always
with
a
Golden
Net
,
and
with
purple
and
scarlet
Cords
:
He
gaping
after
all
Mens
Goods
,
did
only
desire
to
appear
rich
.
Lastly
,
having
ordered
Rome
to
be
burnt
,
he
laid
it
to
the
Charge
of
the
Christians
,
and
put
to
Death
the
Chief
of
them
,
Peter
and
Paul
the
Apostles
;
as
also
Seneca
his
Master
,
Antonia
his
Aunt
,
and
Britannicus
his
Brother
,
Octavia
his
Wife
,
Agrippina
his
Mother
;
and
at
last
he
killed
himself
.
Vid.
Sueton.
l.
6.
Nero's
Rage
did
cause
,
When
he
[
](A28548-e25570-b)(a)
(a)
Burnt
Rome
.
]
He
did
not
burn
the
whole
City
,
only
a
Part
of
it
,
where
the
worst
Buildings
were
;
which
he
did
for
a
Jest
,
that
he
might
by
it
represent
the
Siege
of
Troy
.
Sueton.
l.
6.
burnt
Rome
,
&
triumph'd
o'r
its
Laws
,
When
all
the
[
](A28548-e25620-b)(b)
(b)
The
Conscript
Fathers
.
]
A
blazing
Star
,
saith
Suetonius
,
which
is
thought
to
portend
Destruction
to
Governments
and
Potentates
,
began
now
for
several
Nights
to
appear
.
Nero
being
troubled
at
this
,
consulted
Babylus
an
Astrologer
;
he
answered
,
that
Princes
were
wont
to
expiate
these
kind
of
Portents
by
some
illustrious
Slaughter
,
and
to
avert
their
Effects
from
themselves
,
by
throwing
them
upon
the
Heads
of
their
Ministers
and
the
Magistrates
:
upon
which
Advice
he
sentenced
all
the
Nobility
and
Senators
to
Death
.
Conscript
Fathers
he
did
kill
;
When
yet
his
[
](A28548-e25680-b)(c)
(c)
His
Brother
.
]
Britannicus
who
was
the
Son
of
Claudius
by
Messalina
,
as
he
himself
was
by
Agrippina
,
he
poisoned
him
.
Brother's
Blood
,
which
he
did
spill
,
Was
warm
,
his
[
](A28548-e25740-b)(d)
(d)
His
Mother
.
]
Agrippina
was
Daughter
to
Germanicus
,
Sister
to
Caligula
,
Wife
,
first
of
Domitianus
,
afterwards
of
Claudius
,
whom
she
poisoned
that
she
might
make
Nero
her
Son
(
who
rewarded
her
with
Death
)
Possessor
of
the
Empire
.
When
she
was
dead
,
he
went
to
view
her
Body
,
made
Observations
of
all
the
Parts
of
it
,
and
some
he
praised
,
some
he
dispraised
.
Adduntur
praedictis
atrociora
,
saith
Suetonius
,
nec
incertis
autoribus
,
Neronem
ad
visendum
interfectae
matris
cadaver
accurrisse
;
contrectâsse
membra
,
alia
vituperâsse
,
sitique
interim
obortâ
bibisse
.
Mother
a
sad
Victim
fell
.
Then
whilst
the
Body
cold
and
breathless
lay
,
Without
a
Tear
the
Tyrant
did
survey
Its
Parts
,
each
Fault
,
each
Beauty
did
espy
;
These
he
did
praise
,
and
these
he
did
decry
.
This
Monster
yet
to
all
those
[
](A28548-e25880-b)(e)
(e)
All
those
Lands
.
]
He
governed
the
Roman
Empire
which
stretcheth
it self
to
the
four
Quarters
of
the
World
,
East
,
West
,
North
and
South
.
Thus
Virg.
Aen.
l.
6.
En
!
hujus
,
nate
,
auspiciis
illa
inclyta
Roma
Imperium
terris
,
animos
aequabit
Olympo
:
Hic
vir
,
hic
est
,
tibi
quem
promitti
saepius
audis
Augustus
Caesar
,
Divûm
genus
,
aurea
condet
Saecula
qui
rursus
Latio
,
regnata
per
a●va
Saturno
quondam
:
super
&
Garamantas
,
&
Indos
Proferet
imperium
:
jacet
extra
sydera
tellus
,
Extra
anni
solisque
vias
,
ubi
coelifet
Atlas
Axem
humero
torquet
stellis
ardentibus
aptum
.
Lands
gave
Law
,
Which
Phebus
in
his
daily
Voyage
saw
,
Stretching
along
from
the
remotest
East
To
th'
utmost
Point
of
the
Sea-beaten
West
;
And
all
those
other
Countries
did
controul
Which
tow'rds
the
South
reach
from
the
Northern
Pole
.
Could
Nero's
Power
remove
his
Passions
Sway
,
Or
force
his
Rage
his
Reason
to
obey
?
Power
should
not
added
be
to
him
whose
Will
Before
did
prompt
and
urge
him
to
do
ill
.
PROSA
VII
.
Boe.
THOU
knowest
well
that
I
did
the
least
of
any
Man
covet
mortal
and
fading
Possessions
;
I
only
desired
an
honourable
Occasion
of
being
employed
in
Business
and
fit
Matter
to
exercise
my
Vertue
,
lest
it
should
silently
grow
useless
and
old
.
Phi.
This
is
one
thing
which
may
tempt
,
I
had
almost
said
debauch
,
some
Minds
naturally
well
inclin'd
and
endowed
,
though
not
yet
arrived
at
the
Perfection
of
Vertue
,
I
mean
the
Desire
of
Glory
,
and
the
Fame
of
having
deserved
well
of
ones
Country
and
the
Common-wealth
:
but
how
small
,
and
how
truly
void
of
Weight
even
that
is
,
do
but
from
hence
observe
:
Thou
hast
learnt
from
Astrological
Demonstrations
,
that
the
whole
Circuit
of
the
Earth
bears
the
Proportion
only
of
a
Point
to
the
Greatness
of
the
Heaven
;
that
is
,
if
it
be
compar'd
to
the
Magnitude
of
the
Celestial
Globe
,
it
may
be
judged
to
have
no
Space
or
Compass
.
And
of
this
small
Region
of
the
World
,
almost
the
fourth
Part
is
inhabited
by
living
Creatures
,
known
to
us
,
as
Ptolomy
hath
seemed
to
prove
.
And
if
thou
shalt
abate
also
all
which
is
overflown
by
the
Sea
,
and
Marshes
,
and
Lakes
,
and
also
all
that
Space
of
the
Globe
which
is
desart
and
overspread
with
Sands
,
or
burnt
up
by
the
too
near
Vicinity
of
the
Sun
,
thou
wilt
find
that
what
is
left
for
the
Habitation
of
Men
,
is
but
a
very
small
Proportion
.
And
do
you
who
are
placed
in
,
and
confined
to
the
least
Point
of
this
Point
,
think
of
nothing
but
of
propagating
your
Fame
,
and
exerting
your
Names
,
and
making
your selves
renowned
?
What
is
there
august
or
magnificent
in
Glory
,
confined
to
so
small
and
narrow
Bounds
?
Add
to
this
,
that
this
little
Enclosure
is
inhabited
by
several
Nations
differing
in
Tongue
,
in
Manners
,
and
in
way
of
Life
:
to
whom
,
as
well
by
reason
of
the
Difficulties
and
Inconveniencies
of
Journying
,
as
by
the
Diversity
of
Languages
,
and
the
Unfrequency
of
Commerce
,
not
only
the
Fame
of
particular
Men
,
but
even
the
Names
of
great
Cities
,
cannot
arrive
.
In
the
time
of
Marcus
Tullius
,
as
himself
in
his
Writings
tells
us
,
the
Fame
of
the
Roman
Common-wealth
,
which
was
then
well
grown
and
robust
,
and
redoubled
by
the
Parthians
and
several
other
Nations
in
these
Parts
,
was
not
yet
known
to
those
who
inhabited
beyond
the
Mountain
Caucasus
.
Thou
seest
then
how
narrow
and
strait
that
Glory
is
which
thou
labourest
so
much
to
propagate
and
dilate
.
Dost
thou
think
that
the
Glories
of
a
Roman
Man
shall
reach
those
Places
where
the
Fame
and
Story
of
the
illustrious
Roman
Common-wealth
would
never
reach
?
Do
not
the
Customs
and
Institutions
of
several
Countries
disagree
among
themselves
;
so
that
that
which
with
some
is
adjudged
to
be
Praise-worthy
,
with
others
is
thought
to
deserve
Disgrace
and
Punishment
.
Hence
it
appears
,
that
it
is
not
the
Interest
of
any
Man
who
desires
Renown
,
to
have
his
Name
spread
through
many
Countries
,
and
divers
People
,
but
that
he
should
be
content
with
that
Glory
and
Fame
which
he
can
arrive
at
amongst
his
Country-men
,
and
not
care
to
have
the
Immortality
of
it
extended
beyond
the
Bounds
of
one
Country
.
But
how
many
Men
,
great
and
famous
in
their
Generations
,
hath
the
Carelesness
and
Neglect
of
Writers
passed
by
in
Silence
?
Although
indeed
one
may
justly
ask
,
what
can
such
Memorials
profit
a
Man
,
which
with
their
Authors
must
at
length
yield
to
the
Powers
of
Age
,
and
be
with
them
buried
in
Oblivion
?
But
Men
imagine
that
they
have
obtained
Immortality
if
their
Names
shall
but
live
in
future
Ages
.
But
if
they
would
compare
this
to
the
infinite
Progress
of
Eternity
,
what
have
they
which
should
make
them
pleased
at
the
Diuturnity
of
their
Fame
?
For
if
the
Duration
of
one
Moment
be
compared
with
that
of
ten
thousand
Years
,
the
Spaces
of
both
being
definite
,
it
hath
some
,
though
a
very
little
Portion
of
it
.
(
But
yet
this
very
Number
of
Years
,
and
as
many
more
as
can
by
Numbers
be
multiplied
,
cannot
at
all
be
compared
to
endless
Duration
:
For
there
may
be
some
Comparison
betwixt
finite
Beings
amongst
themselves
,
but
there
can
be
none
at
all
betwixt
Infinite
and
Finite
.
Hence
it
is
that
Fame
(
however
durable
and
lasting
)
considered
with
infinite
Eternity
,
will
seem
not
only
to
be
little
,
but
indeed
nothing
.
But
you
think
you
cannot
do
well
,
unless
you
have
the
empty
Applause
of
the
People
;
and
forgoing
the
Pleasures
of
a
good
Conscience
,
and
the
Consideration
of
the
innate
Worth
of
Vertue
,
and
the
Pleasure
of
Actions
resulting
from
it
,
you
look
for
a
Reward
from
the
partial
Breath
,
and
vain
Discourses
of
the
Many
.
Observe
now
how
one
once
ingeniously
plaid
upon
the
Lightness
and
Folly
of
such
Arrogance
.
A
certain
Person
accosted
another
with
contumelious
Language
,
who
had
assumed
to
himself
the
Name
of
a
Philosopher
,
not
out
of
a
Principle
of
Vertue
,
but
for
the
itch
of
Vain-glory
:
and
he
added
,
that
he
should
now
know
if
he
were
a
true
Philosopher
,
by
bearing
patiently
the
Injuries
offered
to
him
;
he
putting
on
for
a
while
a
counterfeit
Patience
,
said
then
to
the
other
,
Dost
thou
now
believe
me
to
be
a
Philosopher
?
He
answered
smartly
again
,
I
had
indeed
believed
it
,
if
thou
couldst
still
have
held
thy
Tongue
.
What
then
is
it
that
great
and
worthy
Men
(
for
of
such
I
speak
)
who
would
by
vertuous
ways
acquire
Glory
;
what
is
it
(
I
say
)
of
Advantage
which
they
receive
by
a
great
Name
after
the
Body
is
resolved
into
Dust
?
For
if
(
which
our
Reason
and
Religion
forbids
us
to
believe
)
the
whole
Fabrick
of
Man
,
Body
and
Soul
,
is
dissolv'd
,
and
dies
together
,
then
is
there
no
Glory
;
nor
can
there
be
when
he
(
to
whom
it
belongs
)
doth
no
more
exist
.
But
if
the
Soul
which
hath
deserved
well
,
when
it
's
enlarg'd
from
its
earthly
Prison
,
doth
take
a
swift
and
unimpeach'd
Flight
to
Heaven
,
will
it
not
despise
the
Earth
and
its
Businesses
;
and
being
wrapt
in
the
Joys
of
Heaven
,
rejoice
that
it
is
wholly
exempt
from
sublunary
Considerations
and
Concerns
?
METRUM
VII
.
Quicunque
solam
mente
praecipiti
petit
,
Summumque
credit
gloriam
,
&c.
I.
Who
Glory
vainly
doth
pursue
,
And
dreams
it
is
the
Sovereign
Good
,
Let
him
the
starry
Countries
view
,
And
then
't
will
soon
be
understood
How
small
Earth
is
,
compar'd
to
that
vast
Frame
;
And
then
he
will
despise
,
not
seek
a
glorious
Name
.
II.
Why
to
be
freed
from
Death
should
Man
desire
?
For
though
his
Fame
doth
widely
fly
,
Though
splendid
Titles
he
acquire
,
At
last
the
mighty
thing
must
die
;
And
in
the
Grave
is
no
Distinction
made
Betwixt
the
Great
&
Low
,
the
Scepter
&
the
Spade
.
III.
Where
is
the
good
[
](A28548-e26510-b)(f)
(f)
Fabritius
.
]
He
was
a
Roman
Consul
,
and
celebrated
by
both
Orators
and
Poets
,
especially
for
his
Fidelity
and
Truth
:
First
because
he
was
tempted
with
the
Offer
of
great
Gifts
by
Pyrrhus
King
of
the
Epirotes
,
and
even
of
the
Promise
of
the
fourth
part
of
his
Kingdoms
,
if
he
would
leave
the
Interest
and
Service
of
his
Country
,
which
he
refused
:
And
also
because
he
sent
back
to
the
same
King
Pyrrhus
Tymochares
his
Physician
,
who
offered
,
for
a
Reward
,
to
give
Poison
to
his
Prince
.
Which
generous
Action
was
so
admired
by
that
King
,
that
he
said
,
it
was
more
easy
to
divert
the
Sun
from
its
Course
,
than
Fabritius
from
the
Paths
of
Honesty
.
From
whence
Claud.
Carm.
26.
v.
130.
—
Et
nulli
pervia
culpae
Pectora
Fabritii
donis
invicta
vel
armis
.
Fabritius
now
?
And
where
the
noble
[
](A28548-e26650-b)(g)
(g)
Brutus
.
]
This
was
Lucius
Brutus
,
so
called
for
the
Stupidity
which
he
acted
for
fear
of
the
Tarquins
.
It
was
he
,
who
after
the
Expulsion
of
the
Tarquins
for
the
Rape
committed
upon
Lucretia
,
did
assert
the
Roman
Liberty
,
together
with
Collatinus
;
for
which
Reason
they
were
constituted
the
first
Consuls
.
Brutus
?
Where
Is
[
](A28548-e26720-b)(h)
(h)
Cato
.
]
As
Brutus
had
his
Name
imposed
from
his
feigned
Stupidity
,
so
Cato
derived
his
from
his
Wisdom
,
because
catus
signifieth
Wise
;
from
whence
Cato
.
There
were
two
excellent
Men
who
were
famous
by
this
Sir-name
;
of
one
or
both
of
whom
Philosophy
may
here
speak
,
viz.
Cato
major
and
Cato
minor
,
sprung
both
,
at
different
times
,
from
the
Portian
Stock
,
settled
at
Tusculum
,
now
called
Trascat
,
within
a
few
Miles
of
Rome
,
where
there
are
many
pleasant
Villa's
,
magnificent
Palaces
,
Gardens
adorned
with
Grotto's
,
Cascades
,
and
other
Water-works
belonging
to
the
Roman
Princes
and
Nobility
.
The
first
,
who
was
called
the
Censor
,
flourished
about
the
Year
570
from
the
building
of
the
City
,
and
arrived
at
a
great
old
Age.
Cato
minor
,
who
was
called
Praetorius
,
lived
in
the
very
time
of
the
Civil
Wars
betwixt
Caesar
and
Pompey
;
of
whom
Lucan
singeth
something
too
profanely
,
Regard
being
had
to
the
Heathenish
Superstition
of
those
times
,
thus
;
Victrix
causa
Deis
placuit
,
sed
victa
Catoni
.
Horace
also
,
l.
2.
Carm.
Ode
1.
thus
;
Audire
magnos
jam
videor
duces
Non
indecoro
pulvere
sordidos
;
Et
cuncta
terrarum
subacta
,
Praeter
atrocem
animum
Catonis
.
Cato
with
his
rugged
Brow
?
'T
is
little
of
them
doth
appear
:
In
a
few
Letters
now
their
Fame
doth
live
,
But
nothing
of
their
Persons
can
the
knowledg
give
.
IV.
Men
lie
in
dark
Oblivion's
Shade
,
Nor
are
their
Vertues
spread
by
Fame
;
Nor
can
they
think
t'
outlive
their
Fate
By
a
poor
airy
dying
Name
:
To
conquering
Time
that
fancied
Life
must
yield
;
So
Death
will
twice
victoriously
have
won
the
Field
.
PROSA
VIII
.
BUT
lest
thou
shouldst
believe
that
I
am
an
inexorable
Enemy
to
Fortune
,
and
wage
an
endless
War
against
her
,
I
shall
confess
,
that
there
are
sometimes
when
that
faithless
One
may
deserve
well
of
Men
;
then
I
mean
when
she
opens
and
discovers
her self
,
and
freely
confesses
her self
to
be
what
she
really
is
.
Thou
dost
not
perhaps
yet
understand
what
I
am
about
to
say
.
The
thing
is
wonderful
which
I
desire
to
tell
thee
,
and
therefore
I
almost
want
Words
to
express
this
Paradox
,
to
wit
,
that
adverse
Fortune
doth
more
profit
and
truly
more
advantage
Men
than
prosperous
:
For
this
,
under
the
Cloak
and
Shew
of
Happiness
,
when
she
smileth
and
caresses
,
lies
and
deceives
;
the
other
always
fairly
and
openly
declares
her
Enmity
,
and
shews
her
Instability
by
her
constant
Changes
:
That
deceives
,
this
instructs
;
that
by
a
precious
Shew
of
Good
binds
the
Minds
of
those
she
favours
;
this
by
the
Knowledg
of
her
Fickleness
frees
and
absolves
them
:
therefore
thou
mayst
observe
the
one
always
faithless
,
airy
,
wavering
,
and
ignorant
of
its
own
Condition
;
the
other
sober
,
stay'd
,
and
even
prudent
in
managing
and
making
the
best
use
of
Adversity
.
Lastly
,
prosperous
Fortune
,
by
her
Allurements
and
Blandishments
,
draws
Men
from
the
right
,
aside
,
and
out
of
the
direct
way
,
leading
to
that
which
is
the
sovereign
Good
;
whilst
,
for
the
most
part
,
the
other
doth
not
only
lead
Men
,
but
as
it
were
draw
them
with
a
Hook
to
true
and
genuine
Happiness
.
Further
,
thinkest
thou
that
it
is
to
be
esteemed
the
least
Good
which
we
receive
from
this
hard
,
and
at
the
first
sight
,
horrible
Fortune
,
that
she
doth
discover
to
thee
the
Hearts
of
thy
faithful
Friends
,
since
she
distinguisheth
between
the
constant
and
doubtful
Countenances
of
thy
Companions
and
Acquaintance
;
and
when
she
departeth
,
that
she
taketh
away
her
Friends
and
leaves
thine
.
At
what
rate
wouldst
thou
have
bought
the
knowledg
of
this
,
when
thou
wert
(
as
it
seemed
to
thee
)
in
thy
prosperous
Estate
?
Forbear
then
to
deplore
the
Loss
of
thy
Riches
and
Honours
,
since
thou
hast
found
the
most
valuable
Jewel
,
the
most
pretious
kind
of
Riches
,
I
mean
the
Knowledg
of
thy
unalterable
and
sincere
Friends
.
METRUM
VIII
.
Quod
mundus
stabili
fide
Concordes
variat
vices
,
&c.
That
this
great
Fabrick
of
the
Vniverse
Doth
by
a
constant
Order
suffer
Change
;
That
Elements
,
which
by
Nature
disagree
,
Are
by
a
Line
perpetual
firmly
bound
;
That
Phebus
in
his
Chariot
brings
the
Day
,
And
that
the
Moon
doth
rule
the
sable
Night
,
Which
Hesperus
officiously
leads
on
;
That
the
salt
Waves
are
kept
within
their
Bounds
,
Lest
they
should
on
the
Right
of
Earth
encroach
,
Is
all
the
Effect
of
Love
,
which
rules
the
Sea
,
Which
doth
command
the
many-peopled
Earth
,
And
even
to
Heaven
its
Empire
doth
extend
.
If
he
his
Reins
should
carelesly
remit
,
Those
things
which
now
affectionately
love
Would
presently
declare
an
open
War
:
And
would
the
well-mov'd
Machine
soon
dissolve
.
This
,
People
of
a
different
Lip
doth
bind
With
sacred
Cords
:
this
ties
the
Nuptial
Knot
,
And
with
chaste
Vows
does
what
is
bound
confirm
:
This
doth
to
Friendship
dictate
binding
Laws
.
O
happy
Men
if
Love
,
which
rules
in
Heaven
,
Had
an
Ascendant
o'r
your
noble
Minds
.
The
End
of
the
Second
Book
.
ANICIUS
MANLIUS
SEVERINUS
BOETIUS
,
OF
THE
Consolation
of
Philosophy
.
BOOK
the
Third
.
The
ARGUMENT
.
Philosophy
now
urgeth
stronger
Arguments
,
to
wit
,
that
all
Men
do
seek
after
Happiness
;
but
that
they
do
very
much
err
in
the
way
of
obtaining
it
,
whilst
some
believe
to
find
it
in
Riches
,
others
in
Dignities
,
in
the
Favour
of
Kings
,
in
the
Glory
of
great
Atchievements
,
in
Nobility
,
or
in
the
Pleasures
of
the
Body
:
She
demonstrates
clearly
,
that
it
is
in
none
of
these
,
because
they
are
so
far
from
being
to
be
accounted
Goods
,
that
they
are
accompanied
with
a
great
many
Evils
;
but
in
God
,
who
is
the
Sovereign
and
only
Good
,
and
that
by
his
Order
the
World
is
governed
.
PROSA
I.
BY
this
time
she
had
ended
her
Song
,
when
I
,
desirous
to
hear
more
,
was
so
charmed
by
the
pleasantness
of
it
,
that
I
stood
long
expecting
that
she
would
proceed
:
but
at
last
said
I
,
O
thou
chief
Support
and
Stay
of
languishing
Minds
,
how
much
hast
thou
refreshed
me
either
with
the
weight
of
thy
Sentences
or
the
sweetness
of
thy
Numbers
!
so
that
now
I
almost
think
my self
an
equal
Match
for
Fortune
,
and
able
to
resist
her
Blows
.
Therefore
I
do
not
only
not
fear
the
Applications
of
those
Remedies
,
which
thou
didst
say
a
little
before
were
sharp
,
but
I
earnestly
desire
to
hear
what
they
are
.
I
well
perceived
that
,
returned
she
,
when
with
silence
and
attention
thou
didst
receive
my
Words
;
and
I
did
then
expect
such
a
State
of
Mind
in
thee
,
or
what
is
more
true
,
I
did
then
create
in
thee
such
an
one
.
And
indeed
what
yet
remains
to
be
said
is
of
such
a
Nature
,
that
when
it
is
first
tasted
,
it
seems
to
bite
,
and
is
unpleasant
;
but
when
it
is
once
swallowed
it
turns
sweet
,
and
is
most
grateful
to
the
Stomach
.
But
because
thou
sayst
thou
wouldst
now
gladly
hear
,
with
what
Desire
wouldst
thou
burn
,
if
thou
couldst
imagine
whither
I
am
now
about
to
lead
thee
?
Whither
is
that
I
pray
thee
?
(
said
I
)
.
To
that
true
genuine
Felicity
,
answered
she
,
which
thy
Mind
doth
apprehend
as
if
it
were
in
a
Dream
,
and
of
which
thou
seemest
to
have
some
Foretaste
.
But
thy
Sight
is
so
clouded
with
false
Forms
,
and
light
Appearances
,
that
it
cannot
bear
the
Lustre
of
that
Object
.
Then
I
intreat
thee
without
Delay
,
shew
me
that
true
Happiness
.
I
will
most
willingly
,
at
thy
Desire
,
do
it
,
replied
she
:
but
I
will
endeavour
to
describe
that
false
and
adulterate
Cause
which
is
better
known
to
thee
;
and
that
being
fully
laid
open
,
thou
wilt
be
better
able
to
comprehend
that
exact
Model
of
true
Felicity
which
I
shall
draw
by
casting
thine
Eye
upon
its
contrary
.
METRUM
I.
Qui
serere
ingenuum
volet
agrum
,
Liberat
arva
prius
fruticibus
,
Falce
rubos
filicemque
resecat
,
&c.
He
who
the
grateful
Field
would
sow
,
Must
Shrubs
and
Fern
out
of
it
throw
,
That
so
the
Corn
may
put
away
and
grow
.
To
him
who
with
offensive
Meat
Did
once
his
Palate
vitiate
,
The
Labour
of
the
busy
Bee
is
sweet
.
When
the
[
](A28548-e27690-b)(a)
(a)
The
South-wind
.
]
It
is
of
its
Nature
to
bring
Rain
,
and
to
drive
on
the
waterish
Clouds
.
South-wind
,
affecting
Peace
,
Doth
its
Storm-breathing
Noises
cease
,
The
radiant
Glories
of
the
Stars
increase
.
When
[
](A28548-e27740-b)(b)
(b)
Lucifer
.
]
It
is
the
Morning-Star
,
which
is
called
Venus
:
by
the
Greeks
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
Latins
Lucifer
when
it
goes
before
the
Sun
,
and
when
it
followeth
him
Hesperus
.
So
Virgil.
Eclog.
8.
v.
17.
Nascere
praeque
diem
veniens
age
Lucifer
almum
.
Lucifer's
victorious
Ray
Hath
chac'd
Night's
darker
Shades
away
,
Then
cloth'd
in
gay
Apparel
comes
the
Day
.
So
if
thou
canst
thy self
retrieve
From
that
which
did
thy
Eyes
deceive
,
Thy
Mind
will
soon
the
truest
Good
perceive
.
PROSA
II.
THEN
fixing
her
Eye
a
little
,
and
as
it
were
withdrawing
her self
into
the
most
inward
Cabinet
of
her
Mind
,
she
thus
began
;
All
the
Care
and
manifold
Studies
of
Men
do
indeed
proceed
in
differing
Paths
,
but
they
tend
to
one
only
End
,
which
is
Happiness
:
And
Happiness
is
that
compleat
Good
,
of
which
when
a
Man
is
once
possessed
,
he
hath
nothing
more
to
desire
.
This
indeed
is
the
Sovereign
Good
of
all
,
and
contains
all
others
in
it
:
To
which
,
if
any
thing
were
wanting
,
it
could
not
be
the
chief
,
because
there
would
be
something
without
it self
,
some
foreign
Advantage
which
were
to
be
desired
.
It
is
therefore
apparent
that
Blessedness
or
Happiness
is
that
perfect
State
in
which
all
other
Goods
meet
and
centre
;
which
,
as
I
have
said
,
all
Men
endeavour
to
arrive
at
by
differing
Ways
and
Means
:
For
in
the
Minds
of
Men
there
is
naturally
inserted
a
Desire
of
the
true
Good
,
but
wandring
Error
leads
them
to
the
false
and
fictitious
one
;
so
that
some
,
believing
it
to
be
the
chief
of
Goods
to
want
nothing
,
labour
for
an
abundance
of
Riches
:
Others
again
believing
Happiness
to
consist
in
being
reverenced
and
esteemed
by
their
Country-men
,
endeavour
all
they
can
after
Honours
.
There
are
also
those
who
place
it
in
Power
,
and
these
endeavour
either
to
rule
themselves
,
or
to
be
Favourites
to
those
who
actually
govern
.
There
are
those
also
who
fancy
an
high
Renown
to
be
the
height
of
Happiness
;
and
these
,
by
all
the
Arts
of
War
and
Peace
,
hasten
to
propagate
their
Names
,
and
to
arrive
at
Glory
.
Many
measure
the
Fruits
of
this
Good
by
Joy
and
Chearfulness
,
and
they
think
it
the
happiest
thing
in
the
World
to
abound
in
Luxury
,
and
to
be
dissolved
in
Pleasures
.
Some
there
are
who
use
these
Causes
and
Ends
interchangeably
;
as
they
who
desire
Riches
as
a
Means
to
obtain
Power
and
Pleasures
;
or
as
they
who
desire
Power
,
either
that
by
it
they
may
get
Money
or
purchase
a
Name
:
About
these
and
such
like
things
the
Intention
of
all
humane
Actions
and
Desires
is
versed
and
employed
,
as
Nobility
and
popular
Applause
are
sought
after
by
some
,
which
Men
think
do
make
them
famous
,
and
Wives
and
Children
by
others
are
desired
for
the
sake
of
Pleasure
.
Only
Friendship
,
which
is
a
sacred
kind
of
Tie
,
is
not
to
be
reckoned
amongst
the
Goods
of
Fortune
,
but
amongst
those
of
Vertue
:
but
all
other
things
are
desired
either
for
the
Power
or
the
Pleasure
which
they
afford
.
Now
for
the
Goods
of
the
Body
,
they
are
to
be
referred
to
the
things
mentioned
before
:
For
Strength
,
and
the
large
Proportion
of
Parts
,
seem
to
give
Power
and
Worthiness
,
Beauty
and
Swiftness
,
to
afford
Glory
and
Fame
;
and
Health
and
Indolence
of
Body
yield
Joy
and
Pleasure
.
In
all
these
things
it
appears
that
Happiness
is
only
wanting
;
for
whatever
any
one
desireth
above
other
things
,
he
judgeth
that
to
be
the
chief
Good
:
But
we
have
already
defined
Happiness
to
be
the
Soveraign
of
Goods
;
wherefore
every
one
judgeth
that
to
be
the
happiest
State
,
which
he
desires
above
all
others
.
Thou
hast
now
therefore
before
thine
Eyes
an
exact
Scheme
and
Form
of
humane
Felicity
,
that
is
,
Riches
,
Honours
,
Powers
,
Glory
and
Pleasure
,
which
last
was
only
considered
by
[
](A28548-e27930-b)(c)
(c)
Epicurus
.
]
Epicurus
was
a
Philosopher
known
enough
:
In
Physicks
,
he
taught
that
Bodies
were
compounded
of
Atoms
;
and
in
Ethicks
,
that
the
chief
or
sovereign
Good
did
consist
in
Pleasure
:
and
argued
thus
;
Since
there
are
no
other
Goods
except
Riches
,
Honours
,
Power
,
Glory
and
Pleasures
;
that
Good
amongst
these
which
excels
the
others
ought
to
be
esteemed
the
Sovereign
Good
;
but
Pleasure
seems
to
excel
all
the
others
,
because
the
rest
are
not
sought
after
,
but
because
they
seem
to
bring
Joyfulness
and
Pleasure
to
the
Mind
.
Voluptuous
Men
are
from
him
usually
called
Epicures
.
Epicurus
;
and
consequently
he
did
declare
that
Happiness
consisted
in
that
alone
,
because
he
imagined
that
other
things
did
withdraw
Joy
and
Chearfulness
from
the
Heart
and
Spirits
.
But
I
return
to
the
Studies
and
Inclinations
of
Men
,
whose
Minds
are
always
bent
upon
the
chief
Good
,
and
are
ever
seeking
after
it
,
though
it
seemeth
to
be
as
with
a
darkned
Understanding
,
and
like
a
drunken
Man
reeling
about
,
and
not
knowing
which
Path
to
take
which
may
lead
him
home
.
Do
they
,
let
me
ask
thee
,
seem
to
wander
who
endeavour
to
put
themselves
into
a
Condition
of
wanting
nothing
?
Certainly
there
is
no
State
doth
so
much
afford
Happiness
as
that
of
having
Plenty
and
Affluence
of
all
good
things
,
of
being
out
of
need
of
being
beholden
to
another
,
but
having
sufficient
for
one's
self
.
Or
are
they
guilty
of
Folly
who
think
that
what
is
the
best
doth
deserve
Esteem
and
Reverence
?
Certainly
no
;
for
that
thing
is
surely
not
vile
and
contemptible
,
which
all
Men
with
so
much
Intention
labour
after
.
Is
not
Power
to
be
numbred
amongst
Goods
?
why
not
?
for
is
that
to
be
esteemed
feeble
and
without
Strength
,
which
is
apparently
better
than
all
other
things
?
Is
Renown
not
to
be
regarded
?
but
it
cannot
be
denied
,
but
that
whatever
is
most
excellent
seemeth
also
to
be
most
renowned
.
For
to
what
purpose
shall
we
say
that
Happiness
is
not
an
anxious
and
melancholy
thing
,
nor
subject
to
Grief
and
Trouble
,
since
even
in
the
least
things
Men
seek
for
what
may
delight
and
please
them
?
These
are
the
things
which
Men
desire
to
obtain
and
possess
,
and
for
this
Cause
do
they
labour
after
Riches
,
Dignities
,
Commands
,
Glory
,
and
Pleasure
,
that
they
may
have
Sufficiences
and
Abundance
within
themselves
,
that
so
they
may
arrive
at
Esteem
,
Power
and
Fame
.
It
must
therefore
be
a
Good
,
of
which
all
are
in
quest
by
so
divers
Ways
and
different
Studies
:
And
from
hence
it
may
easily
appear
how
great
the
Power
and
Force
of
Nature
is
,
since
notwithstanding
that
all
Men
differ
very
much
in
their
Opinions
of
Good
,
yet
they
All
agree
in
the
choice
of
the
End
of
it
.
METRUM
II.
Quantas
rerum
flectat
habenas
Natura
potens
,
&c.
I
'll
take
my
Harp
,
and
touch
each
warbling
String
,
And
I
,
her
Bard
,
will
sing
Of
Nature's
powerful
Hand
,
Which
doth
with
Reins
the
Vniverse
command
.
My
Song
shall
comprehend
each
Law
,
By
which
she
doth
all
Beings
bind
and
awe
,
I
'll
read
her
mighty
[
](A28548-e28150-b)(d)
(d)
Pandects
.
]
I
stile
the
Book
of
Nature
so
here
,
because
the
Etymology
of
Pandectae
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
omne
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
capio
,
as
containing
all
sorts
of
Learning
and
Things
:
But
properly
the
Volumes
or
Body
of
the
Civil
Law
called
Digests
,
gathered
and
compiled
from
37
Civilians
,
were
called
Pandectae
.
Pandects
o'r
,
My
Eye
into
each
Page
shall
look
Of
the
[
](A28548-e28260-b)(e)
(e)
Elephantine
.
]
Libri
Elephantini
were
the
Books
wherein
the
Orders
and
Decrees
of
the
Senate
of
Rome
were
written
:
They
were
called
so
from
the
Largeness
of
them
.
Elephantine
Book
,
And
I
her
choicest
Secrets
will
explore
.
Although
the
[
](A28548-e28310-b)(f)
(f)
Punick
.
]
African
,
or
of
Africk
and
particularly
of
that
Part
of
it
near
Carthage
.
Punick
Lion
should
forget
Himself
,
and
to
a
servile
Chain
submit
;
Though
the
same
Hand
which
gave
him
Meat
,
Presumes
the
noble
Beast
to
beat
;
Although
he
meanly
then
looks
low
,
And
seems
to
dread
his
haughty
Keepers
Brow
,
Yet
if
the
Blood
his
Face
o'r-spread
,
Which
that
imperious
Blow
did
shed
,
His
waken'd
Courage
doth
arise
,
And
he
remembers
that
by
Right
he
is
The
powerful
Monarch
of
the
Lawns
&
Wood
:
Asham'd
of
his
base
Fears
,
he
loud
doth
cry
,
His
Plaints
invade
the
Sky
,
He
breaks
his
Chain
,
and
meets
his
Liberty
;
And
his
presuming
Keeper
shall
A
bloody
Victim
to
his
Fury
fall
.
When
[
](A28548-e28510-b)(g)
(g)
Philomel
.
]
The
Text
is
,
quae
canit
altis
garrula
ramis
Ales
,
I
have
rendred
by
Philomel
,
because
she
partakes
of
the
common
Nature
of
all
of
her
kind
.
The
Story
of
Philomela
,
Daughter
of
Pandion
King
of
Athens
,
and
the
Fiction
upon
it
by
the
Poets
,
is
so
well
known
that
I
need
not
insert
it
at
length
here
;
She
was
ravished
by
Tereus
King
of
Thrace
(
who
married
her
Sister
Progne
.
)
He
cut
out
her
Tongue
that
she
might
not
discover
the
Rape
,
but
she
wrought
the
whole
Story
in
Embroidery
,
and
sent
it
to
her
Sister
out
of
Prison
:
Now
at
the
Feast
of
Bacchus
they
were
all
met
together
;
Progne
therefore
took
her
Sister
out
of
Prison
,
and
made
her
kill
her
Son
Itys
,
and
dress
him
and
serve
him
up
at
Table
to
Tereus
,
who
being
enraged
,
would
have
killed
them
;
but
pursuing
his
Wife
,
she
was
metamorphosed
into
a
Swallow
,
Tereus
into
a
Lapwing
,
Itys
into
a
Pheasant
,
and
Philomel
into
a
Nightingal
,
who
with
warbling
Notes
is
still
feigned
to
lament
the
Misfortunes
of
her
Family
.
Ovid.
Metam
.
lib.
6.
ver.
510.
Philomel
,
which
from
the
Wood
The
sleeping
Sun
was
wont
to
serenade
,
Into
her
Prison
is
betray'd
;
Although
she
have
the
choicest
Food
Which
Man
can
for
his
Taste
invent
,
Yet
that
will
not
prevent
;
But
,
if
she
from
the
Prison
view
the
Shade
Of
that
delightful
Grove
,
Where
she
had
often
mourn'd
her
Tragick
Love
,
The
Meats
prepar'd
she
doth
despise
,
Charm'd
with
the
Woods
which
entertain
her
Thoughts
and
Eyes
,
She
nothing
but
the
Woods
affects
,
And
to
their
Praise
her
choicest
Notes
directs
.
The
Sapling
forc'd
by
a
strong
Hand
,
His
tender
Top
doth
downward
bend
:
But
if
that
Hand
doth
it
remit
,
It
strait
towards
Heaven
again
lifts
up
its
Head
.
The
Sun
in
the
[
](A28548-e28900-b)(h)
(h)
Hesperian
.
]
Philosophy
takes
this
Argument
from
the
Sun
,
whom
the
Poets
fable
to
hide
himself
in
the
Sea
when
he
sets
,
that
by
so
doing
,
having
purged
and
washed
off
the
Filth
and
Dust
which
he
hath
contracted
in
his
Course
in
the
Day
time
,
he
might
in
the
Morning
appear
more
pure
and
splendid
.
The
Hesperian
Sea
is
denominated
from
that
Star
which
appeareth
first
to
us
after
the
setting
of
the
Sun
.
Hesperian
Main
At
Night
his
Royal
Bed
doth
make
,
But
by
[
](A28548-e28960-b)(i)
(i)
Secret
Path.
]
Because
the
way
by
which
the
Sun
returns
from
the
Western
to
the
Eastern
Part
of
Heaven
is
wholly
unknown
;
for
all
Countries
have
those
other
Countries
placed
on
the
part
of
the
Globe
contrary
to
them
for
Antipodes
,
the
Sun
not
appearing
to
them
at
the
same
time
.
a
secret
Path
again
His
wonted
Journey
towards
the
East
doth
take
.
All
things
regard
their
Origine
,
And
gladly
thither
would
retreat
;
To
nothing
certain
Order
doth
remain
,
But
that
which
makes
the
End
to
meet
With
its
Beginning
,
and
a
Round
to
be
Fix'd
on
the
Basis
of
Stability
.
PROSA
III.
AND
you
,
O
Men
,
whose
Thoughts
are
so
employed
upon
things
below
,
that
I
may
fitly
call
you
earthly
Animals
,
do
think
ever
of
your
Beginning
,
though
it
be
but
with
a
dreaming
and
darkned
Imagination
,
and
you
have
always
the
true
end
of
Happiness
in
view
,
although
you
have
no
clear
and
perfect
Notion
of
it
:
So
that
though
your
natural
Intention
leads
you
to
the
true
Good
,
yet
indirect
and
manifold
Error
draws
you
from
it
.
Consider
now
if
Men
can
by
those
Means
by
which
they
endeavour
to
attain
Happiness
,
arrive
at
their
desired
End
.
For
if
Riches
,
if
Honours
,
and
other
the
like
Accessions
can
place
one
in
such
a
State
,
that
he
shall
seem
to
want
no
other
thing
to
make
him
happy
,
then
will
I
confess
that
Felicity
may
be
derived
from
such
Acquisitions
.
But
if
so
it
be
that
these
cannot
make
good
what
they
seem
so
fairly
to
promise
,
and
that
those
who
possess
them
in
the
greatest
measure
,
do
yet
want
many
other
Advantages
and
good
things
,
will
not
the
counterfeit
and
mistaken
Face
of
Happiness
be
clearly
discovered
in
them
?
First
of
all
therefore
I
ask
thee
,
who
not
long
since
didst
abound
in
Riches
,
whether
sometimes
in
that
great
abundance
thy
Mind
was
not
anxious
and
discomposed
upon
the
receiving
of
any
notable
Injury
?
Boet.
Truly
I
never
remember
that
in
my
most
numerous
Prosperity
my
Spirits
were
so
free
as
not
to
be
oppressed
with
some
Trouble
or
other
.
Phil.
And
was
not
that
because
something
was
absent
which
thou
didst
desire
,
or
something
present
which
thou
wouldst
have
had
away
?
Boet.
So
it
was
truly
.
Phil.
Why
then
thou
desiredst
the
Presence
of
that
,
and
the
Absence
of
this
.
Boet.
I
confess
it
.
Phil.
Every
Man
wanteth
that
which
he
desireth
.
Boet.
Doubtless
he
doth
.
Phil.
Can
that
Man
then
who
wanteth
any
thing
be
said
to
have
all
things
within
himself
sufficient
for
his
Necessities
?
Boet.
No.
Phil.
And
didst
not
thou
in
all
thy
Plenty
labour
under
this
want
?
Boet.
What
then
?
Phil.
Then
hence
it
follows
that
Riches
cannot
put
a
Man
beyond
all
want
,
nor
make
him
self-sufficient
,
although
this
was
it
which
they
seem'd
to
promise
.
And
this
also
I
think
of
great
Moment
to
be
considered
,
that
Money
hath
nothing
in
its
own
Nature
which
can
hinder
its
being
taken
from
the
Possessor
,
though
against
his
Will.
Boet.
I
confess
that
.
Phil.
It
ought
to
be
confess'd
,
when
we
see
every
Day
that
the
stronger
takes
it
from
the
weaker
.
From
whence
spring
all
Debates
at
Law
,
and
all
Complaints
in
Courts
of
Judicature
,
but
from
this
,
that
Men
desire
to
recover
their
Estates
and
Goods
,
of
which
they
have
been
bereft
either
by
Force
or
Fraud
?
Boet.
It
is
plain
.
Phil.
Then
every
Man
needeth
foreign
Helps
to
maintain
the
Possession
of
his
Money
.
Boet.
Who
denies
it
?
Phil.
But
he
would
not
want
such
Help
unless
he
were
the
Owner
of
Money
,
which
he
is
in
a
possibility
of
losing
.
Boet.
That
is
unquestionable
.
Phil.
Then
is
the
thing
turned
into
its
contrary
;
for
Riches
,
which
were
thought
to
have
made
a
Man
self-sufficient
,
do
rather
make
him
have
need
of
Aid
from
others
.
By
what
way
do
Riches
drive
away
Necessity
?
Can
rich
Men
be
neither
hungry
nor
thirsty
?
Are
not
the
Bodies
of
the
Rich
sensible
of
Winter's
Cold
?
But
perhaps
thou
mayst
say
,
such
Men
have
wherewith
to
satisfy
this
,
and
to
quench
that
,
and
to
keep
out
the
other
.
By
these
Means
it's
true
that
Riches
may
comfort
and
support
those
who
suffer
these
things
,
but
they
cannot
wholly
free
them
from
such
Inconveniences
.
But
if
these
Necessities
,
which
are
ever
gaping
and
asking
for
more
,
cannot
be
supplied
with
Wealth
,
then
there
still
remains
something
which
should
be
satisfied
.
I
shall
not
now
urge
that
the
smallest
things
are
sufficient
for
Nature
,
and
that
nothing
is
enough
for
Avarice
.
But
if
Riches
cannot
remove
Want
,
but
rather
create
it
,
why
should
Men
vainly
imagine
that
they
can
meet
and
supply
all
humane
Necessities
?
METRUM
III.
Quamvis
fluente
dives
auri
gurgite
Non
expleturas
cogat
avarus
opes
,
&c.
The
rich
Man's
Avarice
with
his
Wealth
would
grow
,
Tho
golden
[
](A28548-e29780-b)(k)
(k)
Tagus
.
]
A
great
River
in
Spain
,
which
having
run
400
Miles
,
falls
into
the
Sea
two
Leagues
below
Lisbon
;
it
is
called
by
the
Inhabitants
of
the
Country
Taio
,
by
the
Portuguese
d'
Teio
,
by
the
French
le
Tage
:
It
is
said
to
carry
Gold-sand
in
the
bottom
of
it
;
which
,
it
is
believed
,
it
washeth
from
some
Hills
,
where
Mines
of
that
Metal
are
engendred
,
which
it
passeth
by
in
its
Course
.
Tagus
thrô
his
Meads
should
flow
;
Though
Chains
of
Pearl
grace
his
Neck
and
Arms
,
Though
with
an
hundred
Yoak
he
tills
his
Farms
:
Care
shall
his
busy
Life
unquiet
make
,
And
at
his
Death
his
Gold
shall
him
forsake
.
PROSA
IV.
BUT
it
may
be
said
that
Dignities
render
those
Men
honoured
and
esteem'd
who
possess
them
.
I
shall
only
then
ask
,
if
they
have
the
Power
to
place
Vertue
in
the
Minds
of
those
who
enjoy
them
,
and
clear
them
from
Vice
?
Surely
no
,
for
it
hath
been
found
by
experience
,
that
they
are
so
far
from
expelling
vitious
Habits
,
that
they
rather
make
them
more
conspicuous
.
Hence
it
is
that
we
often
so
much
disdain
their
being
conferr'd
upon
undeserving
Men.
For
which
Reason
,
[
](A28548-e29940-b)(l)
(l)
Catullus
.
]
He
was
a
noted
Poet
,
who
was
so
satyrical
in
his
Verses
,
that
he
did
not
spare
the
Emperor
himself
;
he
might
therefore
well
reflect
upon
Nonius
,
though
so
great
a
Magistrate
.
Carm.
53.
Quid
est
Catulle
,
quid
moraris
emori
?
Sellâ
in
Curuli
Struma
Nonius
sedet
:
Per
Consulatum
pejerat
Vatinius
.
Quid
est
Catulle
,
quid
moraris
emori
?
Catullus
called
[
](A28548-e30040-b)(m)
(m)
Nonius
.
]
Many
Criticks
believe
that
Boetius
did
not
know
that
Struma
was
the
Sir-name
of
Nonius
,
as
Joseph
Scaliger
and
others
:
but
certainly
,
as
the
French
Commentator
well
observes
,
and
as
it
may
be
obvious
to
others
who
will
consider
well
,
he
is
not
accusable
either
of
Ignorance
or
Mistake
;
for
though
Struma
was
the
Cognomen
of
Nonius
his
Family
,
it
is
not
yet
plain
here
that
he
was
stiled
so
in
Contempt
by
Catullus
:
for
a
Sir-name
was
often
imposed
upon
those
who
first
did
bear
it
from
some
notable
Defect
either
of
Body
or
Mind
;
as
upon
him
who
was
first
called
Servius
à
Servo
,
a
Slave
;
Spurius
à
Spurio
,
a
Bastard
;
Brutus
à
Bruto
,
a
brutal
stupid
Person
.
Add
to
this
,
that
this
sort
of
Sirname
is
never
found
to
be
joined
amongst
the
antient
Romans
with
the
Name
of
any
Person
to
whom
Disgrace
was
not
designed
by
it
:
Struma
was
the
Sirname
of
Nonius
,
which
doubtless
was
imposed
on
him
or
some
of
his
Ancestors
,
who
were
infected
with
the
Struma
,
which
is
a
Disease
caused
by
a
W●n
or
Swelling
on
the
Neck
or
Arm-holes
,
or
on
both
,
and
is
taken
by
some
now
to
be
the
King
's
Evil.
It
is
the
likelier
also
that
Catullus
did
intend
a
Reflection
upon
Nonius
,
and
made
his
Allusion
to
the
Disease
,
as
I
have
rendred
it
,
because
he
joins
Nonius
the
Praetor
in
the
aforesaid
Verses
to
Vatinius
the
Consul
,
who
labouring
under
that
Disease
,
was
often
called
by
his
Enemy
Cicero
,
Strumae
aut
Strumosi
humoris
.
Pro
Sestio
,
medentur
civitati
,
qui
exsecant
pestem
aliquam
tanquam
Strumam
:
In
Vatin
.
Strumae
denique
Ebore
improbo
demigrârunt
;
and
elsewhere
,
humidum
habemas
Oratorem
.
Nonius
the
Consul
,
even
when
he
was
sitting
in
his
Ivory
Chair
,
the
[
](A28548-e30330-b)*
*
Strumam
appellat
.
Botch
or
Impostume
of
the
State
.
Dost
thou
not
see
what
great
Inconveniences
Dignities
have
wrought
to
wicked
Men
?
Their
Deformities
would
less
appear
if
they
were
more
obscure
,
and
could
be
content
to
be
without
honourable
Titles
.
And
let
me
now
ask
thee
,
if
thou
thy self
(
notwithstanding
the
Dangers
which
hang
over
thee
)
couldst
condescend
to
be
Colleague
with
[
](A28548-e30340-b)(n)
(n)
Decoratus
.
]
This
is
the
Person
to
whom
Theodorick
in
Cassiodorus
writes
,
Var.
l.
5.
Ep.
31.
That
he
should
compel
some
Men
to
pay
the
Money
demanded
of
them
,
if
he
should
truly
find
that
they
were
Debtors
,
because
he
was
an
Assessor
to
the
Master
of
the
Offices
:
which
however
did
not
hinder
but
that
he
might
be
called
nequissimus
Scurra
&
Delator
.
(
Scurra
,
because
he
followed
great
Men
,
and
by
Scoffing
and
Taunting
did
gain
his
Living
:
Mimum
agit
ille
Vrbani
qualem
foecundus
Scurra
Catulli
.
A
Delator
,
i.
e.
an
Informer
,
because
he
had
secretly
accused
other
Men.
)
Domitian
did
order
that
this
sort
of
Men
should
be
punished
,
saying
,
as
Suetonius
doth
relate
it
,
Qui
delatores
non
castigat
,
invitat
.
Decoratus
in
the
Magistracy
,
who
hath
discovered
himself
to
be
a
saucy
Buffoon
and
an
officious
Informer
?
For
it
is
not
reasonable
to
reverence
those
Men
who
have
arrived
at
Honours
without
deserving
them
:
but
if
thou
seest
a
Man
endowed
with
Wisdom
,
thou
couldst
not
but
think
him
worthy
of
Reverence
and
Esteem
,
and
of
the
Wisdom
with
which
he
is
endowed
.
Boet.
No
surely
,
for
Vertue
hath
her
proper
Worth
,
which
she
transfers
to
those
who
are
her
Votaries
.
And
forasmuch
as
Honours
conferr'd
by
the
People
cannot
make
a
Man
worthy
of
them
,
it
is
clear
that
they
do
not
contain
the
genuine
Beauty
of
true
Worth
and
Dignity
:
In
this
Men
also
ought
to
be
wary
;
for
if
a
Man
be
so
much
the
more
abject
,
by
how
much
the
more
he
is
despised
of
every
one
;
then
Dignities
which
cannot
procure
Reverence
or
Esteem
to
ill
Men
,
whom
they
expose
to
the
World
,
do
necessarily
make
them
more
the
Subjects
of
Contempt
and
Scorn
.
Nor
do
Dignities
themselves
come
off
clear
;
for
impious
Persons
are
reveng'd
on
them
,
since
they
fully
and
stain
the
Brightness
of
them
by
their
contagious
Villanies
.
And
that
thou
mayst
know
that
Esteem
and
Reverence
cannot
be
purchased
by
these
transitory
and
empty
Dignities
,
consider
,
that
if
a
Man
who
hath
often
been
Consul
,
and
run
through
many
other
honourable
Degrees
of
Magistracy
,
should
perchance
arrive
in
a
barbarous
Nation
,
would
his
Honours
,
dost
thou
think
,
make
him
be
reverenced
by
those
Barbarians
?
Further
,
if
it
were
of
the
Nature
of
Dignities
to
make
Men
venerable
and
reverenc'd
,
it
would
perform
that
Office
in
all
Places
,
amongst
all
Nations
,
and
at
all
times
;
as
Fire
,
where-ever
it
is
,
never
parts
with
its
innate
Quality
of
being
hot
.
But
because
Honours
do
not
proceed
from
any
Power
in
themselves
,
but
arise
from
the
false
Opinion
of
Men
,
they
immediately
vanish
,
when
they
chance
to
be
amongst
those
who
do
not
esteem
them
to
be
Dignities
.
But
this
is
amongst
foreign
Nations
.
Let
me
then
ask
thee
,
if
they
always
endure
even
with
those
from
whom
they
have
their
Beginnings
?
The
[
](A28548-e30530-b)(o)
(o)
Pretorship
.
]
The
Roman
Pretors
,
as
their
Lawyers
relate
,
at
the
Beginning
were
the
Magistrates
who
proposed
only
the
Edicts
,
and
the
Matter
of
which
the
Senate
was
to
consult
;
but
in
process
of
time
they
obtained
,
by
the
Consent
of
the
People
,
the
Power
of
making
Edicts
and
Laws
themselves
.
Afterwards
much
of
their
Business
was
to
take
care
of
,
and
to
exhibit
,
at
their
own
Expence
,
the
Circensian
and
Scenick
Plays
:
From
hence
the
Pretorian
Dignity
is
here
called
by
our
Author
,
Inane
Nomen
&
gravis
Sarcina
.
Pretorship
heretofore
was
a
great
and
honourable
Employ
,
and
much
sought
after
,
but
now
it
is
only
an
empty
Name
,
and
an
heavy
Addition
to
the
Senator's
Expence
,
who
ever
heretofore
had
the
[
](A28548-e30590-b)(p)
(p)
The
Praefectus
annonae
,
or
he
who
provided
the
publick
Corn
,
was
heretofore
so
great
an
Officer
amongst
the
Romans
,
that
Augustus
himself
accepted
of
that
Prefecture
,
and
either
held
it
so
long
as
he
lived
,
or
but
a
little
before
his
Death
he
did
substitute
C.
Turrianus
:
but
in
the
time
of
Boetius
that
Office
was
so
embased
,
that
it
only
had
the
Inspection
of
the
Bakers
and
Sellers
of
Swine
,
as
Cassiodorus
relates
,
lib.
6.
variar.
form
.
18.
Superintendency
of
the
Markets
,
and
was
to
provide
Corn
for
the
People
,
and
had
the
Care
of
the
publick
Victuals
,
and
was
esteemed
great
and
honourable
;
but
now
what
is
there
more
vile
and
abject
than
that
Employ
?
So
that
what
I
said
a
little
before
is
very
clear
,
that
the
thing
which
hath
no
proper
innate
Beauty
,
must
necessarily
sometimes
be
splendid
and
admired
,
and
sometimes
undervalued
and
slighted
,
as
the
Opinion
of
the
People
flows
or
ebbs
.
If
Dignities
therefore
cannot
give
Men
Reverence
and
Esteem
,
if
they
become
vile
by
the
Contagion
of
ill
Men
,
if
they
lose
their
Lustre
by
the
Change
of
times
,
if
they
are
esteemed
worthy
,
or
otherwise
according
to
the
Estimation
of
Men
,
what
Beauty
then
is
there
in
them
which
should
make
them
desirable
,
or
what
Dignity
can
they
confer
on
others
?
METRUM
IV.
Quamvis
se
Tyrio
superbus
Ostro
Comeret
&
niveis
Lapillis
,
&c.
Nero
,
with
Purple
and
with
Pearl
adorn'd
,
Was
hated
,
and
by
all
Men
loath'd
and
scorn'd
;
The
Senators
with
[
](A28548-e30780-b)(q)
(q)
Curule
.
]
This
,
as
was
said
before
,
was
the
Chair
made
of
Ivory
,
and
carved
,
in
which
the
Chief
Magistrates
were
carried
to
the
Senate-house
.
Cuilibet
his
fasces
dabit
:
eripietque
Curule
,
Cui
volet
importunus
Ebur
,
frater
,
pater
,
adde
.
Hor.
l.
1.
Ep.
6.
Sigua
quoque
in
sellâ
nôssem
formata
Curuli
Et
totum
Numidae
sculptile
dentis
opus
.
Ovid.
l.
4.
de
Pont.
Ec.
9.
Praetor
adest
vacuoque
loco
cessere
Curules
.
Lucan
.
lib.
3.
Nero
did
confer
this
and
other
Ensigns
of
Dignity
upon
those
Senators
whom
he
favoured
most
:
and
because
they
were
disposed
rather
at
the
Will
of
the
Emperor
than
upon
the
Consideration
of
Desert
in
those
who
possessed
them
,
they
are
stiled
by
our
Author
indecoros
Curules
.
Curule
Chairs
he
grac'd
,
Which
Gift
the
Giver's
Luxury
yet
embas'd
:
Who
then
can
think
that
true
Felicity
Resides
in
Honours
,
which
we
daily
see
An
impious
Tyrant's
gaudy
Donatives
to
be
?
PROSA
V.
Phil.
CAN
Kingdoms
or
the
Familiarity
of
Princes
make
a
Man
mighty
?
Boet.
How
can
it
be
otherwise
,
since
their
Felicity
doth
always
endure
?
Ph.
But
mistake
not
,
for
both
Antiquity
and
the
present
Times
abound
with
Examples
of
Kings
and
Potentates
who
have
been
forced
to
change
an
happy
for
a
calamitous
Estate
.
And
then
we
may
justly
cry
out
,
how
great
and
glorious
a
thing
is
Power
,
which
is
not
of
Ability
to
preserve
even
it self
?
But
if
Dominion
and
the
Rule
over
many
People
be
the
efficient
Cause
of
Happiness
,
doth
not
it
follow
,
that
if
it
be
defective
in
any
Part
,
it
must
necessarily
diminish
that
Happiness
and
introduce
Misery
?
But
although
humane
Empires
extend
themselves
far
and
wide
,
there
must
of
necessity
be
many
People
over
which
every
King
can
have
no
Command
;
and
on
whatsoever
Hand
this
Power
which
constitutes
Happiness
shall
fail
,
there
must
Impotence
enter
,
which
causes
Misery
.
Hence
therefore
it
is
natural
to
aver
,
that
Princes
must
have
a
larger
Portion
of
Misery
than
of
its
contrary
.
A
[
](A28548-e31120-b)(r)
(r)
A
Tyrant
.
]
He
means
Dionysius
King
of
Sicily
,
who
hath
been
noted
by
all
succeeding
Ages
for
his
tyrannical
Government
.
His
History
is
so
well
known
,
that
I
need
only
mention
here
,
that
one
Damocles
flattering
Dionysius
,
and
extolling
the
Happiness
which
he
thought
he
did
enjoy
in
the
possession
of
great
Power
and
Wealth
,
the
Tyrant
attired
him
one
Day
as
a
King
,
and
ordered
a
Royal
Table
and
Service
to
be
prepared
for
him
,
that
he
might
have
a
Taste
of
that
Felicity
which
he
so
much
applauded
:
but
whilst
Damocles
was
in
his
Royal
Robes
with
delicious
Fare
before
him
,
Orders
were
given
to
hang
a
naked
Sword
with
the
Point
downwards
just
over
his
Head
,
and
only
fastned
by
an
Hair
;
which
when
Damocles
perceived
,
he
could
not
eat
nor
take
any
Pleasure
in
his
Royal
Attendance
.
By
which
Dionysius
made
him
perceive
that
the
Life
of
a
Prince
(
though
living
in
great
State
and
Plenty
)
is
very
uncomfortable
,
since
he
is
continually
wrested
and
tormented
with
Cares
and
Fear
.
Districtus
Ensis
cui
super
impiâ
Cervice
pendet
,
non
Siculae
dapes
Dulcem
elaborabunt
saporem
.
Non
avium
citharaeque
cantus
Somnum
reducent
.
Hor.
l.
3
:
Carm.
Ode
1.
certain
Tyrant
who
well
understood
the
Danger
of
his
Condition
,
did
well
express
the
Fears
and
Cares
which
attend
Government
by
the
Terror
of
a
naked
Sword
hanging
over
a
Man's
Head
.
What
then
is
this
thing
call'd
Power
,
which
cannot
expel
Care
,
nor
banish
Fear
?
Men
desire
to
live
secure
,
but
cannot
;
and
yet
they
glory
in
and
boast
of
their
Power
.
Canst
thou
believe
him
to
be
powerful
,
whom
thou
seest
not
able
to
do
what
he
would
?
or
him
mighty
,
who
goes
surrounded
with
a
Guard
,
to
terrify
those
of
whom
he
himself
is
more
afraid
,
and
whose
Power
is
seated
in
the
Number
of
his
Attendance
?
And
now
why
should
I
trouble
my self
to
discourse
of
the
Favourites
of
Princes
,
when
I
have
shew'd
even
Kingdoms
themselves
to
be
subject
to
so
much
Imbecility
?
especially
since
these
gaudy
things
are
often
disgraced
and
ruined
,
as
well
when
the
Prince
is
fortunate
as
when
he
is
unhappy
.
Nero
would
allow
[
](A28548-e31300-b)(s)
(s)
Seneca
.
]
He
was
a
Philosopher
of
the
Sect
of
the
Stoicks
,
and
born
at
Corduba
in
Spain
;
he
was
Uncle
to
Lucan
the
Poet
,
and
Tutor
to
the
Emperor
Nero
,
(
anno
Ch.
60.
)
who
afterwards
sentenced
him
,
that
he
might
possess
his
Wealth
,
to
drink
Poison
,
which
working
not
its
Effect
with
him
,
he
ordered
him
to
be
put
into
an
hot
Bath
,
and
his
Veins
to
be
opened
,
out
of
which
the
Blood
flowing
,
he
gently
expired
.
Tacitus
saith
,
that
when
one
of
the
Centurions
was
sent
to
him
to
denounce
the
Certainty
of
his
Death
,
he
said
,
Neque
aliud
superesse
post
matrem
fratremque
interfectos
,
quam
ut
educatoris
,
praeceptorisque
necem
adjicere
;
That
there
was
nothing
now
left
for
him
to
do
after
the
Murder
of
his
Mother
and
Brother
,
but
to
add
that
of
his
Teacher
and
Master
to
them
.
Seneca
his
Friend
and
Tutor
this
only
Favour
,
to
chuse
the
manner
of
his
Death
after
he
had
condemned
him
.
The
Emperor
[
](A28548-e31390-b)(t)
(t)
Antoninus
.
]
He
was
sirnamed
Caracalla
,
and
was
Successor
to
Severus
in
the
Roman
Empire
,
having
killed
his
Brother
Geta.
The
Impiousness
of
which
Fact
he
ordered
Papinian
to
excuse
or
wipe
off
to
the
Senate
and
the
People
:
Papinian
refused
to
do
it
,
saying
,
that
Parricide
was
sooner
committed
than
concealed
;
and
that
it
was
another
kind
of
Parricide
to
accuse
an
innocent
Person
murdered
:
which
Refusal
so
irritated
Antoninus
,
that
he
commanded
he
should
be
killed
by
his
Souldiers
.
Antoninus
exposed
[
](A28548-e31490-b)(u)
(u)
Papinian
.
]
He
was
a
most
famous
Lawyer
,
and
is
said
to
have
excelled
all
those
who
preceded
and
followed
his
time
in
the
Knowledg
of
his
Profession
:
He
succeeded
to
Scaevola
,
whose
Disciple
he
was
in
the
Administration
of
the
Affairs
relating
to
the
Treasury
of
the
Emperor
Severus
,
to
whom
he
was
related
by
his
second
Wife
;
and
was
so
well
esteemed
by
that
Emperor
,
that
when
he
died
he
left
his
Sons
to
his
Care
.
Papinian
,
who
had
long
been
great
at
Court
,
to
fall
by
the
Swords
of
his
Souldiers
.
Both
of
them
would
willingly
have
renounced
their
Authority
;
and
Seneca
was
willing
to
have
given
his
whole
Estate
,
and
all
his
Riches
into
the
Hands
of
Nero
,
and
to
have
retired
:
but
whilst
the
Force
of
Fate
pushed
them
on
towards
their
Fall
,
neither
of
them
could
accomplish
what
they
desired
to
have
done
.
What
then
is
this
Power
,
of
which
Men
,
even
when
they
enjoy
it
,
are
afraid
?
of
which
,
when
they
are
desirous
,
they
are
not
sure
nor
safe
?
and
which
,
when
they
would
lay
it
down
,
they
cannot
be
acquitted
of
it
?
Are
those
Friends
to
be
trusted
to
in
time
of
need
,
whose
Friendship
is
not
founded
upon
Vertue
,
but
upon
thy
Fortune
?
Believe
it
,
they
whom
thy
happy
Estate
have
made
so
,
will
change
when
that
is
altered
;
and
when
thou
art
miserable
,
they
will
be
thy
Enemies
.
And
what
Plague
in
the
World
can
be
greater
,
or
hurt
thee
more
than
such
an
Enemy
who
hath
gain'd
an
Intimacy
with
thee
?
METRUM
V.
Qui
se
volet
esse
potentem
,
Animos
domet
ille
feroces
,
&c.
He
to
his
Passions
Laws
must
give
,
Who
would
at
Fame
and
Power
arrive
;
He
must
not
too
himself
forget
,
And
to
Lust's
servile
Yoak
submit
.
Although
thy
Laws
and
Power
extend
To
fruitful
[
](A28548-e31680-b)(w)
(w)
India
.
]
'T
is
so
called
from
the
River
Indus
,
and
is
a
vast
Territory
terminating
Asia
towards
the
East
,
although
here
it
is
taken
for
the
East
.
India's
distant
Land
;
Though
frozen
[
](A28548-e31740-b)(x)
(x)
Thule
]
Was
the
last
of
the
Islands
which
the
Romans
had
discovered
,
and
lay
the
most
Northerly
of
all
towards
the
West
;
wherefore
here
it
is
taken
for
the
West
.
It
is
generally
believed
to
be
Iceland
,
and
depends
upon
the
King
of
Denmark
as
King
of
Norway
.
About
the
End
of
the
9th
Century
it
began
to
be
frequented
by
the
Europeans
.
Thule's
stubborn
Brow
Should
to
thy
dreadful
Scepter
bow
;
Yet
if
black
Care
invades
thy
Breast
,
If
Grief
and
Plaints
do
thee
molest
,
Thou
neither
powerful
art
,
nor
bless'd
.
PROSA
VI.
BUT
O
how
deceitful
oft
,
and
how
deformed
is
the
thing
called
Glory
!
Hence
not
without
Reason
did
the
Tragedian
exclaim
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
Glory
,
Glory
,
there
are
thousands
of
Men
who
have
deserved
nothing
,
whose
Lives
nevertheless
thou
hast
rendred
famous
!
for
many
have
surreptitiously
gotten
to
themselves
great
Names
by
the
false
and
mistaken
Opinions
of
the
Vulgar
,
than
which
nothing
can
be
more
mean
and
base
:
For
they
who
are
praised
and
applauded
undeservingly
,
must
needs
,
if
they
have
any
Modesty
,
be
ashamed
and
blush
at
the
Recital
of
their
own
Praises
.
But
if
Esteem
and
Praise
be
purchased
by
Desert
,
what
Satisfaction
yet
can
they
add
to
the
Mind
of
a
wise
Man
,
who
measures
not
his
Good
by
popular
Rumour
,
but
by
the
just
Rules
of
Truth
and
Conscience
?
And
if
it
seem
a
fair
and
noble
thing
for
a
Man
to
have
made
himself
famous
,
and
to
have
propagated
his
Name
,
then
by
Consequence
it
must
be
adjudged
the
contrary
,
not
to
have
done
so
.
But
since
,
as
I
have
before
demonstrated
,
there
must
be
many
People
in
the
Earth
whom
the
Renown
of
one
Man
could
never
reach
,
then
of
necessity
it
must
follow
,
that
he
whom
thou
accountest
glorious
,
must
to
the
greatest
part
of
the
World
be
inglorious
and
obscure
.
Amongst
these
things
I
do
not
think
popular
Favour
to
be
worthy
to
be
taken
notice
of
,
which
is
neither
the
Product
of
Judgment
,
nor
ever
was
or
can
be
of
Duration
.
And
now
who
doth
not
see
how
vain
,
how
empty
,
and
how
uncertain
Titles
of
Nobility
are
?
which
if
referred
to
Renown
,
they
are
wholly
foreign
to
it
:
For
Nobility
seems
to
be
that
Fame
and
Praise
which
proceedeth
from
the
Merits
of
Ancestors
.
Now
if
Praise
can
give
Nobility
,
they
necessarily
are
noble
who
are
praised
.
Then
it
follows
thou
canst
derive
no
Splendor
from
the
Nobility
of
another
,
if
thou
hast
none
of
thine
own
.
But
if
there
be
any
Good
and
Advantage
in
Nobility
,
I
think
it
is
only
this
,
that
it
serves
to
impose
a
kind
of
Necessity
upon
those
who
possess
it
,
of
not
degenerating
from
the
Vertues
of
their
Progenitors
.
METRUM
VI.
Omne
hominum
genus
in
terris
Simili
consurgit
ab
ortu
,
&c.
The
many
Nations
of
the
teeming
Earth
Do
from
the
same
Beginning
spring
;
To
the
same
fruitful
Loins
they
owe
their
Birth
,
They
have
one
Father
and
one
King
:
He
to
the
Moon
gave
Horns
,
and
gave
the
Ray
To
Phebus
,
which
adorns
the
welcome
Day
:
His
Love
and
Bounty
gave
the
Earth
to
Men
,
These
did
with
Stars
adorn
the
Sky
;
He
in
the
Body
did
the
Soul
inshrine
,
Which
noble
Part
he
sent
from
high
.
All
Beings
therefore
from
this
Source
do
flow
,
Out
of
this
Root
these
noble
Branches
grow
.
If
Men
consider
then
from
whence
they
rise
,
Why
should
they
boast
of
Pedigree
?
On
God
their
Maker
let
them
cast
their
Eyes
,
And
no
one
can
ignoble
be
But
he
who
meanly
doth
to
Vice
submit
,
And
doth
his
noble
Origine
forget
.
PROSA
VII
.
WHY
should
I
here
discourse
of
the
Pleasures
of
the
Body
,
the
Desire
of
which
is
full
of
Anxiety
,
and
the
satisfying
of
them
,
of
Repentance
?
What
dangerous
Diseases
,
what
intolerable
Pains
,
being
like-Fruits
of
Iniquity
,
do
they
bring
to
the
Bodies
of
those
who
enjoy
them
?
and
what
Joys
are
to
be
found
in
the
Motions
of
them
,
I
confess
I
know
not
.
But
this
I
know
,
that
whoever
will
call
to
mind
his
Luxury
and
Lusts
,
shall
find
much
Bitterness
in
the
Issue
of
them
.
If
these
things
can
make
Men
happy
,
I
see
no
Cause
why
Beasts
also
may
not
be
said
to
be
in
a
possibility
of
obtaining
Happiness
,
since
by
their
Instinct
they
are
urged
to
intend
and
pursue
bodily
Delights
.
The
Satisfaction
of
having
a
Wife
and
Children
were
great
,
but
it
hath
been
said
,
though
against
Nature
,
that
some
in
their
Children
have
found
Tormentors
:
How
biting
and
uneasy
the
Condition
of
such
is
,
it
is
not
necessary
to
tell
thee
,
who
hast
before
this
tried
it
,
and
who
art
now
under
so
great
a
Discomposure
.
In
this
I
approve
the
Opinion
of
[
](A28548-e32180-b)(y)
(y)
Euripides
.
]
Though
he
was
a
Poet
,
yet
he
was
also
a
Philosopher
,
and
Disciple
to
Anaxagoras
,
and
in
his
Andromache
he
hath
the
Expression
which
our
Author
quotes
above
.
Euripides
,
who
said
,
that
he
who
hath
no
Children
is
happy
in
his
Misfortune
.
METRUM
VII
.
Habet
omnis
hoc
voluptas
,
Stimulis
agit
fruentes
,
&c.
Those
who
do
Pleasures
court
,
must
find
That
they
will
leave
a
Pain
behind
:
And
as
the
busy
Bee
Away
doth
fly
when
she
Hath
Honey
given
;
so
they
Will
with
no
Person
stay
;
And
like
that
angry
Insect
so
They
sorely
wound
th'
Enjoyer
too
.
PROSA
VIII
.
FROM
what
I
have
said
then
it
may
without
doubt
appear
,
that
all
these
mentioned
Ways
are
wrong
and
deceitful
,
and
cannot
lead
Men
to
that
Happiness
which
they
promise
:
And
with
how
many
Evils
and
Inconveniences
they
are
perplexed
,
I
shall
soon
shew
thee
.
Consider
then
thus
;
Hast
thou
a
mind
to
amass
Wealth
?
then
thou
must
bereave
the
Possessor
of
it
.
Wouldst
thou
shine
in
Dignities
and
Titles
?
thou
must
supplicate
him
who
is
the
Fountain
of
them
,
and
who
only
can
confer
them
;
and
so
thou
who
desirest
to
out-go
others
in
Honour
,
shall
by
meanly
asking
it
become
contemptible
.
Dost
thou
affect
Power
?
thou
wilt
expose
thy self
to
Danger
,
by
subjecting
thy self
to
the
Traps
and
Snares
of
those
who
are
under
thee
.
Art
thou
desirous
of
Glory
?
being
distracted
by
sharp
and
severe
Dispensations
,
thou
shalt
forgo
thy
Security
and
Quiet
.
Wouldst
thou
lead
a
voluptuous
Life
?
think
then
that
all
Men
will
scorn
and
contemn
him
who
is
a
Slave
to
that
vile
and
frail
thing
,
his
Body
.
And
now
upon
how
weak
a
Foundation
do
they
build
,
upon
how
uncertain
a
Possession
do
they
rely
,
who
value
and
affect
corporal
Delights
?
Canst
thou
surpass
the
Elephant
in
Bulk
,
or
the
Oxe
in
Strength
?
Canst
thou
excel
the
Tigers
in
Swiftness
?
Behold
the
vast
Space
and
Extention
of
the
Heavens
,
their
Firmness
,
and
the
Swiftness
of
their
Motions
,
and
then
at
length
cease
to
admire
vile
or
less
things
.
Nor
is
the
Heaven
more
to
be
admired
for
these
Qualities
mentioned
,
than
for
those
exact
Orders
and
Methods
by
which
it
is
governed
.
How
fleeting
,
and
of
how
short
Duration
is
Beauty
and
Exactness
of
Feature
,
how
swiftly
it
passeth
,
fading
sooner
than
a
vernal
Flower
!
For
as
Aristotle
saith
,
if
a
Man
had
the
Eyes
of
a
[
](A28548-e32410-b)(z)
(z)
A
Lynx
.
]
It
is
a
Proverb
now
to
see
with
the
Eyes
of
a
Lynx
,
which
did
arise
thus
;
Linceus
is
said
to
have
been
the
first
who
found
out
Mines
of
Brass
,
of
Silver
,
and
of
Gold
:
from
hence
it
was
fabled
that
he
was
so
sharp-sighted
,
that
he
could
with
his
Eyes
pierce
through
the
Earth
,
and
see
what
was
done
in
Hell
.
Non
possis
oculo
quantum
contendere
Linceus
,
Non
tamen
idcirco
contemnas
Lippus
inungi
.
Horat.
Epist.
l.
1.
Ep.
1.
Lynx
,
that
so
he
might
pierce
through
every
Medium
which
should
oppose
him
,
would
not
he
,
if
he
looked
into
the
inward
Recesses
of
the
Body
of
[
](A28548-e32510-b)(a)
(a)
Alcibiades
.
]
He
was
General
of
the
Athenians
,
one
of
great
Endowments
,
and
very
beautiful
:
At
first
his
Life
was
very
vitious
,
but
afterwards
,
by
the
Instructions
and
Perswasions
of
Socrates
,
he
changed
his
Manners
and
became
vertuous
.
Alcibiades
,
whose
outward
Form
was
so
fair
and
charming
,
find
it
noisom
and
foul
?
And
therefore
thy
Nature
doth
not
make
thee
appear
beautiful
,
but
the
Infirmity
of
the
Eyes
of
thy
Beholders
.
Esteem
bodily
Goods
as
much
as
thou
wilt
,
but
consider
,
that
what
thou
so
much
admirest
may
in
three
Days
be
shaken
and
dissolved
by
the
raging
Fires
of
a
Fever
.
From
all
which
we
may
gather
this
,
that
those
things
which
cannot
confer
those
Goods
which
they
promise
,
nor
are
perfect
and
consummate
by
a
general
Meeting
of
all
Goods
in
themselves
,
can
neither
always
conduct
to
Happiness
,
nor
by
themselves
make
any
one
happy
.
METRUM
VIII
.
Eheu
quae
miseros
tramite
devios
Abducit
ignorantia
,
&c.
Alas
!
what
Ignorance
doth
blindly
lead
Poor
Mortals
from
the
noble
Paths
of
Good
!
And
doth
with
vain
Imaginations
feed
Their
Minds
of
that
which
is
not
understood
!
Vpon
the
bearing
Tree
we
find
not
Gold
,
Nor
will
the
Vine
a
Diamond
afford
;
Who
would
his
Nets
upon
the
Hills
unfold
,
Hoping
with
Fish
so
to
supply
his
Board
?
The
early
Hunter
who
designs
to
chase
The
Royal
Hart
,
or
the
swift-footed
Roe
,
To
the
wide
Forest
will
himself
address
,
And
will
not
to
the
[
](A28548-e32730-b)(b)
(b)
Tyrrhene
.
]
The
Tyrrhene
Sea
is
that
part
of
the
Mediterranean
Sea
which
washeth
the
Southern
Coast
of
Italy
,
as
the
Adriatick
doth
the
Northern
.
Gens
inimica
mihi
Tyrrhenum
navigat
aequor
.
Virgil.
Aeneid
.
l.
1.
Tyrrhene
Waters
go
.
Some
Men
the
Sea's
profoundest
Bottom
sound
,
And
do
the
Closets
of
the
Deep
descry
,
Can
tell
where
the
most
Orient
Pearls
are
found
,
And
where
that
Fish
which
yields
the
Purple
Die
.
They
know
the
Shores
which
most
frequented
are
By
all
the
tendrest
of
the
scaly
Fry
,
They
can
describe
the
Coast
exactly
where
The
fierce
[
](A28548-e32910-b)(c)
(c)
Sea-Vrchine
.
]
It
is
a
Fish
covered
with
a
Shell
,
and
said
to
be
of
a
fierce
Nature
;
and
,
as
Aristotle
witnesseth
,
was
often
eaten
by
the
Antients
.
Sed
non
omne
mare
est
generosae
fertile
testae
,
Murice
Bajano
melior
Lucrina
Peloris
:
Ostrea
Circaeis
,
Miseno
oriuntur
Echini
;
Pectinibus
patulis
jactat
se
molle
Tarentum
.
Horat.
Satyr
.
l.
2.
Sat.
4.
Sea-Vrchine
and
his
young
ones
lie
.
Yet
they
,
because
the
sovereign
Good
lies
hid
,
Are
idely
willing
ever
to
be
blind
;
And
what
above
the
Pole
conceals
its
Head
They
vainly
think
upon
the
Earth
to
find
.
What
Wish
can
to
their
Folly
equal
be
?
Honours
and
Riches
may
such
Men
pursue
,
And
these
false
Goods
obtain'd
,
then
may
they
see
,
Too
late
the
Worth
and
Value
of
the
true
.
PROSA
IX
.
LET
it
suffice
that
I
have
hitherto
described
the
Form
of
counterfeit
Happiness
:
So
that
if
thou
considerest
well
,
my
Method
will
lead
me
to
give
to
thee
a
perfect
Draught
of
the
true
.
Boet.
I
now
see
plainly
that
Men
cannot
arrive
at
a
full
Satisfaction
by
Riches
,
nor
at
Power
by
enjoying
Principalities
or
Kingdoms
,
nor
at
Esteem
and
Reverence
by
the
Accession
of
Dignities
,
nor
at
Nobility
by
Glory
,
nor
at
true
Joy
by
carnal
Pleasures
.
Ph.
Thou
sayest
well
,
but
knowest
thou
the
Causes
of
all
these
?
Bo.
I
perceive
them
by
the
small
Light
I
can
afford
to
my self
,
but
I
should
be
very
glad
to
know
them
more
fully
from
thee
.
Ph.
The
Reason
is
most
obvious
,
for
humane
Error
doth
separate
and
divide
that
which
is
simple
,
and
by
Nature
indivisible
,
and
doth
transport
it
from
that
which
is
true
and
perfect
to
their
contrary
.
Let
me
ask
thee
,
can
that
,
dost
thou
think
,
which
needeth
nothing
want
Power
?
Bo.
No
,
I
am
not
of
that
Opinion
.
Ph.
Thou
thinkest
right
indeed
;
for
if
there
be
any
thing
which
,
upon
any
occasion
of
Performance
,
doth
shew
a
Weakness
or
want
of
Power
,
it
must
,
as
to
that
,
necessarily
need
foreign
Aid
.
Bo.
So
it
is
.
Ph.
And
therefore
Sufficiency
and
Power
are
of
one
Nature
.
Bo.
So
it
truly
seems
.
Ph.
And
thinkest
thou
that
things
of
this
kind
are
to
be
undervalued
and
contemn'd
,
or
rather
to
be
reverenced
of
all
?
Bo.
They
are
doubtless
worthy
of
Reverence
.
Ph.
Let
us
then
add
to
Sufficiency
and
Power
Reverence
,
and
so
then
judg
of
these
three
as
one
.
Bo.
Let
us
join
them
then
,
because
the
Truth
must
be
confess'd
.
Ph.
What
dost
thou
think
then
?
Is
that
an
obscure
and
ignoble
thing
which
is
grac'd
with
these
three
great
Attributes
of
Self-sufficiency
,
Power
and
Reverence
,
or
otherways
is
it
noble
and
worthy
of
Fame
?
Consider
then
,
as
we
have
granted
before
,
that
he
who
wants
Gifts
of
Fortune
;
who
is
most
powerful
,
and
most
worthy
of
Renown
,
if
he
,
I
say
,
want
Fame
,
which
he
cannot
give
to
himself
,
he
may
on
that
hand
,
in
some
measure
,
seem
more
weak
and
abject
.
Bo.
I
cannot
indeed
deny
it
,
but
aver
as
it
is
,
that
Renown
attends
the
aforesaid
things
.
Ph.
Then
by
consequence
Renown
differs
nothing
from
the
three
above-mention'd
Attributes
.
Bo.
I
grant
it
.
Ph.
Must
not
then
that
thing
which
wants
not
the
Help
of
another
,
which
can
by
its
own
Strength
perform
every
thing
which
is
famous
and
reverend
,
of
necessity
be
joyful
also
,
and
always
pleasant
?
Bo.
I
cannot
indeed
well
comprehend
how
any
Grief
or
Trouble
can
possess
the
Breast
of
one
in
those
Circumstances
.
Ph.
Then
we
may
well
grant
that
such
are
always
in
a
State
of
Joy
,
if
what
I
have
said
be
true
.
And
then
may
we
also
grant
Self-sufficiency
,
Power
,
Nobility
,
Reverence
and
Pleasure
,
do
differ
only
in
Name
,
but
not
in
Essence
or
Substance
.
Bo.
It
is
necessarily
so
.
Ph.
Then
therefore
that
which
is
one
simple
Nature
is
torn
violently
asunder
by
the
Pravity
of
Men
;
and
whilst
they
endeavour
for
a
part
of
a
thing
which
wants
Parts
,
they
neither
get
that
Part
,
nor
the
entire
thing
which
they
so
much
desire
.
Bo.
How
can
that
be
?
Ph.
Why
thus
;
He
who
in
amassing
Riches
proposeth
only
to
himself
the
end
of
avoiding
Poverty
,
is
no
way
solicitous
to
obtain
Power
;
he
had
rather
be
unknown
and
obscure
,
and
chuseth
rather
to
withdraw
from
himself
many
natural
Pleasures
,
than
run
the
hazard
of
losing
that
Money
which
he
hath
gathered
.
But
surely
such
an
one
by
this
means
doth
not
purchase
Self-sufficiency
,
when
he
loseth
Power
,
when
he
is
prick'd
with
Trouble
,
when
his
sordid
Ways
make
him
be
looked
upon
as
an
Out-cast
,
when
he
is
hidden
in
Obscurity
.
If
we
come
to
the
Person
who
only
aims
at
Power
,
he
squanders
away
Riches
,
he
despiseth
Pleasures
,
he
slights
Honour
which
is
not
accompanied
with
Power
,
and
contemns
Glory
.
So
then
thou
seest
how
many
things
that
Man
wanteth
.
For
often
he
must
stand
in
need
of
Necessaries
,
he
must
be
subject
to
great
Anxieties
;
and
when
he
cannot
drive
away
these
things
,
he
shews
clearly
his
want
of
that
which
he
did
most
affect
,
I
mean
Power
.
One
may
also
reason
thus
of
Honours
,
of
Glory
,
and
of
Pleasures
.
For
whilst
every
one
of
these
is
the
same
with
the
rest
,
whoever
endeavours
to
obtain
any
of
these
without
the
other
,
loseth
that
which
he
desireth
.
Bo.
What
then
if
a
Man
should
desire
to
gain
all
these
things
together
?
Ph.
I
would
then
say
,
that
he
hath
a
mind
to
arrive
at
the
sovereign
Good
;
but
can
it
be
thought
that
it
shall
ever
be
found
in
these
Acquisitions
,
which
I
have
shewed
already
,
not
to
be
able
to
perform
any
thing
they
promise
?
Bo.
No
surely
.
Ph.
In
these
things
therefore
which
are
believed
able
to
satisfy
our
Desires
,
we
must
by
no
means
seek
for
Happiness
.
Bo.
I
confess
it
,
and
nothing
can
be
said
more
truly
than
this
.
Ph.
Thou
hast
now
then
the
Form
and
Causes
of
that
adulterate
sophisticate
Felicity
:
now
turn
again
the
Eyes
of
thy
Consideration
upon
the
contrary
Prospect
,
and
thou
shalt
soon
comprehend
that
true
and
genuine
Happiness
which
I
so
long
have
promised
thee
.
Bo.
That
a
blind
Man
may
see
,
and
who
runs
may
read
it
,
for
thou
shewedst
it
to
me
before
,
when
thou
didst
endeavour
to
open
to
me
the
Causes
of
its
Counterfeit
:
for
if
I
be
not
mistaken
,
that
is
the
true
consummate
Felicity
which
makes
a
Man
self-sufficient
,
powerful
,
reverenced
,
noble
and
pleasant
.
And
that
thou
mayst
know
that
thy
Sayings
have
sunk
deep
into
my
Understanding
,
I
say
,
I
know
that
that
which
one
of
these
(
for
they
are
all
one
)
can
truly
perform
is
,
without
doubt
,
the
chief
Good
and
true
Happiness
.
Ph.
O
my
Pupil
,
thou
art
most
happy
in
this
Opinion
,
provided
thou
wilt
add
this
to
it
,
which
I
shall
offer
to
thee
.
Bo.
What
is
that
?
Ph.
Thinkest
thou
that
any
thing
on
this
side
Heaven
can
confer
that
Good
of
which
thou
speakest
.
Bo.
I
think
not
indeed
;
and
thou
hast
already
shewed
me
,
that
nothing
can
be
desired
beyond
such
a
State
of
Perfection
.
Ph.
These
things
then
above-mentioned
either
confer
the
Likeness
of
the
true
Good
,
or
else
they
seem
to
give
me
some
imperfect
Good
;
but
the
true
and
perfect
one
this
can
by
no
means
afford
.
Bo.
I
agree
with
you
.
Ph.
Seeing
then
thou
knowest
already
which
is
the
true
Happiness
,
and
which
the
false
one
,
it
remains
thou
shouldst
be
informed
from
what
Fountain
to
derive
that
true
one
.
Bo.
That
I
indeed
expect
with
much
Impatience
.
Ph.
But
as
Plato
says
in
his
[
](A28548-e34340-b)(d)
(d)
Timaeus
.
]
Timaeus
amongst
his
Verses
mentions
this
Precept
of
Pythagoras
:
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Finem
dein
ante
precatus
Numina
,
opus
facito
.
Pythag.
in
aur.
Carm.
From
whence
Plato
saith
in
his
Book
which
he
nameth
Timaeus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
every
one
who
hath
but
the
lea●●…
more
of
a
good
Mind
and
Inclination
when
he
beginneth
any
thing
,
be
it
great
or
small
,
is
always
wont
to
call
upon
God
.
Timaeus
,
that
even
in
the
least
things
the
Divine
Assistance
ought
to
be
implored
,
what
dost
thou
think
is
fit
to
be
done
,
that
we
may
deserve
to
find
the
true
Source
and
Seat
of
the
sovereign
Good
?
Bo.
I
think
we
ought
to
invoke
the
Father
and
Governour
of
all
things
,
for
without
such
an
Invocation
no
Work
is
well
begun
.
Ph.
Thou
sayest
right
.
And
then
she
warbled
out
this
Divine
Orison
.
METRUM
IX
.
O
qui
perpetua
mundum
ratione
gubernas
,
&c.
O
thou
who
with
perpetual
Reason
rul'st
The
World
,
great
Maker
of
the
Heaven
and
Earth
!
Who
dost
[
](A28548-e34630-b)(e)
(e)
From
Ages
.
]
Philosophy
makes
a
difference
betwixt
Eternity
,
Age
,
and
Time
,
which
are
several
kinds
of
Duration
.
Eternity
belongs
to
that
Being
which
was
without
a
Beginning
,
and
will
be
without
an
End
,
as
God
.
An
Age
or
Aevum
is
of
that
thing
which
is
indeed
without
an
End
,
but
not
without
a
Beginning
,
viz.
of
a
created
thing
,
such
as
is
the
Mind
and
Body
,
of
which
there
is
no
other
than
an
exteriour
Cause
;
for
those
being
created
by
God
,
shall
endure
for
ever
.
Time
is
of
that
thing
which
is
neither
without
Beginning
nor
without
End
,
as
of
a
Corporeal
Form
,
such
as
is
the
Form
of
a
Beast
,
the
Form
of
a
Plant
,
and
the
Form
of
inanimate
Bodies
.
from
Ages
make
swift
Time
proceed
,
And
fix'd
thy self
,
mak'st
all
things
else
to
move
!
Whom
[
](A28548-e34690-b)(f)
(f)
Exteriour
.
]
Philosophy
usually
assigneth
four
Causes
,
viz.
the
Final
,
the
Efficient
,
the
Material
,
and
the
Formal
;
the
two
former
are
called
Exteriour
,
the
two
latter
Interiour
Causes
.
The
Bodies
which
they
call
Physical
or
Natural
,
such
as
are
the
Heaven
and
the
Earth
,
have
both
interiour
and
exteriour
Causes
;
and
created
Minds
have
not
interiour
but
only
exteriour
ones
.
But
God
hath
neither
interiour
nor
exteriour
Causes
;
therefore
he
could
not
be
compelled
to
create
this
World
either
by
a
final
or
an
efficient
Cause
.
exteriour
Causes
did
not
force
to
frame
This
Work
of
[
](A28548-e34730-b)(g)
(g)
Floating
Matter
.
]
The
word
is
rightly
called
Matter
,
because
it
is
a
thing
extended
every
way
,
as
Matter
is
.
It
is
well
also
called
fluitous
or
floating
,
since
the
Heaven
,
the
Earth
,
and
all
other
Bodies
of
which
the
World
consists
,
are
perpetually
moved
,
if
not
in
all
,
yet
in
most
of
their
Parts
.
floating
Matter
,
but
the
Form
Of
sovereign
Good
,
[
](A28548-e34770-b)(h)
(h)
Above
black
Envy
.
]
God
is
rightly
said
here
,
livore
carere
,
because
being
not
forced
to
create
the
World
by
any
external
Cause
,
but
by
the
Form
of
the
chief
Good
which
was
fixed
in
his
Mind
,
that
is
,
by
his
Will
and
his
infinite
Wisdom
.
Livor
in
our
Author
means
no
other
than
Envy
,
and
God
is
rightly
said
to
want
Envy
,
having
no
Being
which
he
can
envy
,
himself
being
the
chief
Good
by
whom
and
for
whom
the
World
was
made
;
and
there
can
be
nothing
better
than
the
chief
Good
.
above
black
Envy
plac'd
,
Within
thy
Breast
:
thou
every
thing
dost
draw
From
the
supreme
Example
;
fairest
thy self
,
Bearing
the
World's
Figure
in
thy
Mind
,
Thou
formedst
this
after
that
Prototype
,
And
didst
command
it
should
have
perfect
Parts
.
Thou
by
harmonious
Measures
fast
dost
bind
The
Elements
,
that
cold
things
may
with
hot
,
And
moist
with
dry
agree
,
lest
subtil
Fire
Should
fly
too
high
,
or
Weight
should
press
the
Earth
And
Water
lower
than
they
now
are
plac'd
.
Thou
dost
the
[
](A28548-e34920-b)(i)
(i)
The
Middle
Soul
.
]
Here
our
Philosopher
meaneth
the
Spirit
or
Soul
of
the
Universe
,
which
was
born
with
the
Law
of
Nature
,
after
the
Production
of
the
Elements
of
the
World
.
It
is
rightly
also
by
our
Author
called
,
1.
Anima
.
2.
Triplicis
naturae
media
.
3.
Cuncta
movere
.
4.
A
Deo
connecti
.
5.
Per
consona
membra
resolvi
.
6.
Secta
circuire
.
First
this
Universal
Spirit
or
Soul
is
acknowledged
not
only
by
the
sacred
Authors
,
but
also
by
the
profane
,
as
Plato
,
Aristotle
,
and
many
others
.
Principio
coelum
&
terras
camposque
liquentes
,
Lucentemque
globum
Lunae
,
Titaniaque
astra
Spiritus
intus
alit
:
totamque
infusa
per
artus
Mens
agitat
molem
;
&
magno
se
corpore
miscet
.
Inde
hominum
pecudumque
genus
,
vitaeque
volantum
,
Et
quae
marmoreo
fert
monstra
sub
aequore
pontus
.
Igneus
est
ollis
vigor
&
coelestis
origo
Seminibus
:
quantum
non
noxia
corpora
tardant
,
Terrenique
hebetant
artus
,
moribundaque
membra
.
Hinc
metaunt
,
cupiuntque
,
dolent
,
gaudentque
:
nec
auras
Respiciunt
,
clausae
tenebris
&
carcere
caeco
.
Virgil.
Aeneid
.
l.
6.
v.
724.
Secondly
,
this
Soul
is
said
to
be
of
a
threefold
Nature
;
not
that
it
consists
of
three
Elements
,
as
some
think
,
but
because
it
is
one
,
and
the
middle
one
also
,
of
three
things
,
which
by
our
natural
Light
we
can
know
and
distinguish
;
to
wit
,
it
is
placed
betwixt
the
Mind
,
which
we
cannot
perceive
by
our
Senses
,
and
the
Body
which
we
may
.
Thirdly
,
it
is
said
,
cuncta
movere
,
not
because
all
Bodies
are
moved
by
this
Spirit
or
Soul
;
for
many
are
solid
,
whose
Parts
do
therefore
rest
and
are
quiet
;
but
because
no
Bodies
may
be
moved
unless
this
do
move
.
Fourthly
,
it
is
said
,
a
Deo
connecti
,
because
as
no
Body
doth
move
but
by
Touch
or
Contact
,
so
this
Soul
or
Spirit
of
the
World
cannot
move
unless
it
be
connected
with
the
Body
to
be
moved
;
but
it
was
connected
by
God
,
by
whom
,
when
it
was
first
made
,
it
was
moved
by
those
Laws
of
Nature
which
God
himself
did
constitute
.
Fifthly
,
it
is
said
,
per
consona
membra
resolvi
,
because
this
anima
mundi
is
a
most
liquid
Body
,
whose
Parts
,
as
they
are
moved
and
resolved
into
divers
Places
,
so
they
enter
the
different
Members
of
the
informed
Body
.
But
these
Members
are
agreeing
as
amongst
themselves
,
so
with
this
Soul
or
Spirit
,
by
which
they
are
to
be
moved
;
so
that
the
lesser
Members
have
Motion
first
from
the
Soul
,
then
the
greater
from
the
lesser
Members
,
and
also
from
the
Soul
.
Lastly
,
it
is
said
,
secta
circuire
,
because
joining
its
End
to
the
Beginning
of
its
Motion
,
it
may
seem
to
form
that
Motion
into
a
round
:
And
it
is
cut
or
divided
,
because
it
being
liquid
,
as
Water
or
Air
,
it
is
a
Mass
or
Congeries
of
several
little
Bodies
,
which
,
as
they
are
moved
,
are
separated
one
from
the
other
.
This
Soul
is
said
to
circulate
through
the
Body
in
which
it
doth
reside
,
because
every
Body
,
unless
it
be
resisted
,
continueth
its
Motion
:
So
the
Sap
of
a
Tree
doth
rather
chuse
to
ascend
to
the
Top
of
it
,
than
to
press
it self
through
the
Bark
:
and
it
is
easier
for
this
Spirit
or
Soul
to
circulate
in
its
Body
,
than
to
go
out
of
it
,
several
Bodies
being
ready
every
where
to
resist
it
.
Middle
Soul
firmly
connect
Of
th'
threefold
Nature
,
which
each
thing
doth
move
,
Then
by
agreeing
Numbers
it
resolv'st
;
When
that
is
done
,
and
cut
into
two
Orbs
,
It
moves
about
returning
to
it self
,
And
then
incompassing
the
Mind
profound
,
Doth
by
that
fair
Idea
turn
the
Heaven
.
Thou
by
such
Causes
dost
produce
all
Souls
And
[
](A28548-e35290-b)(k)
(k)
All
Souls
and
lesser
Lives
.
]
Our
Philosopher
meaneth
by
this
humane
Souls
,
and
those
also
of
vegetative
and
sensitive
Creatures
;
and
he
giveth
to
them
the
Epithet
of
Minores
,
because
they
are
included
in
lesser
Vehicles
or
Machines
;
putting
this
Difference
however
between
Man
and
other
Creatures
,
that
there
is
in
him
,
besides
this
corporeal
Spirit
which
is
subservient
to
principal
Form
,
a
Mind
which
hath
the
Faculty
of
thinking
:
from
whence
it
is
that
this
corporeal
Spirit
loseth
in
a
Man
its
Name
and
Dignity
,
and
therefore
it
may
be
said
that
in
a
Man
there
is
only
one
Soul
,
and
that
endowed
with
Reason
.
Esse
apibus
partem
divinae
mentis
,
&
haustus
Aetherios
dixêre
:
Deum
namque
ire
per
omnes
Terrasque
,
tractusque
maris
,
coelumque
profundum
.
Hinc
pecudes
,
armenta
,
viros
,
genus
omne
ferarum
,
Quemque
sibi
tenues
nascentem
arcessere
vitas
.
Virg.
l
4.
Georg.
v.
220.
lesser
Lives
,
thou
mak'st
them
to
be
fit
To
their
light
Vehicles
,
and
them
dost
sow
In
Heaven
and
Earth
:
they
then
again
to
thee
By
a
kind
Law
,
and
Ordinance
benign
,
Like
a
recoiling
Flame
gladly
revert
.
O
Father
,
let
our
Minds
ascend
on
high
,
And
view
thy
Throne
august
!
let
them
behold
The
Fountain
of
all
Good
;
and
when
we
have
Found
the
true
Light
,
may
our
Minds
,
Eyes
on
thee
,
The
noblest
Object
,
be
for
ever
fix'd
!
Dispel
the
Mists
,
remove
the
mighty
Bulk
Of
Earth-bred-weight
,
and
in
thy
Splendor
shine
,
For
thou
art
ever
clear
!
thou
to
the
Good
Art
Peace
and
Rest
;
whoever
seeth
thee
,
Sees
End
,
Beginning
,
Bearer
,
Leader
,
Path
,
in
one
!
PROSA
X.
NOW
that
thou
hast
had
the
Character
of
the
true
,
and
also
of
the
false
Felicity
truly
represented
to
thee
,
I
think
it
time
to
shew
thee
in
what
the
Perfection
of
Happiness
is
placed
.
And
whilst
we
are
in
quest
of
this
,
I
think
our
best
Method
will
be
to
examine
,
whether
there
can
in
Nature
be
such
a
Good
as
that
which
thou
hast
before
defin'd
,
lest
the
Vanity
of
Imagination
,
and
Heat
of
Thought
,
should
deceive
us
,
and
carry
us
beyond
the
Truth
of
the
Matter
subjected
to
our
Inquiry
.
But
that
such
a
thing
doth
exist
,
and
that
it
is
as
it
were
the
Fountain
of
all
Good
,
cannot
be
denied
;
for
every
thing
which
is
said
to
be
imperfect
is
proved
to
be
so
by
the
Diminution
of
that
which
is
perfect
.
Hence
it
is
that
if
any
thing
in
any
kind
be
said
to
be
imperfect
,
it
is
presently
understood
that
in
it
there
is
also
something
perfect
.
For
if
Perfection
be
taken
away
,
no
Man
can
tell
in
what
that
which
is
said
to
be
imperfect
can
exist
.
For
Nature
doth
not
derive
her
Origine
from
things
diminished
and
inconsummate
,
but
proceeding
from
an
intire
and
absolute
Substance
,
she
extends
her self
in
the
remotest
and
most
fruitless
Beings
.
So
that
if
,
as
before
I
have
demonstrated
,
there
be
a
certain
imperfect
Felicity
,
a
fading
Good
,
there
must
also
be
,
without
doubt
,
a
solid
and
perfect
one
.
It
is
most
logically
and
truly
concluded
(
said
I
)
.
But
where
this
doth
reside
(
continued
she
)
thus
consider
;
That
God
the
Governour
of
all
things
is
good
,
is
proved
by
the
universal
Opinion
of
all
Men.
For
since
nothing
can
be
found
out
which
is
better
than
God
,
who
will
deny
Him
to
be
good
,
than
whom
nothing
can
be
better
?
Reason
then
doth
so
clearly
demonstrate
that
God
is
good
,
that
at
the
same
time
it
evinceth
the
sovereign
Good
to
be
in
him
.
For
if
it
were
not
so
,
he
could
not
be
the
Ruler
of
all
things
;
for
there
would
be
some
Being
excelling
him
,
which
would
possess
the
perfect
Good
,
and
in
this
World
seem
to
excel
him
,
and
be
antienter
than
he
.
We
have
already
shewn
that
all
perfect
things
excel
those
which
are
less
perfect
.
Wherefore
that
we
may
not
infinitely
produce
our
Reasons
,
it
must
be
confess'd
that
the
great
God
is
full
of
the
greatest
and
most
perfect
Goodness
.
But
we
have
already
shewn
that
perfect
Goodness
is
true
Happiness
.
Therefore
it
necessarily
follows
that
true
and
consummate
Happiness
resides
only
in
the
great
and
most
perfect
God
.
This
(
returned
I
)
I
apprehend
aright
,
nor
can
I
by
any
means
say
against
it
.
Then
I
pray
thee
(
saith
she
)
see
how
well
and
irrefragably
thou
canst
prove
what
I
have
said
,
to
wit
,
that
God
is
wholly
replenished
with
the
sovereign
Good
.
How
shall
I
do
that
?
(
replied
I
)
.
Dost
thou
presume
(
said
she
)
that
the
Father
of
all
things
hath
received
this
sovereign
Good
,
with
which
he
is
proved
to
abound
,
from
any
thing
without
himself
,
or
that
he
hath
it
so
naturally
that
thou
shouldst
imagine
that
He
possessing
it
,
and
Happiness
possessed
,
are
of
different
Substances
?
If
thou
dost
think
that
he
received
it
from
any
foreign
Hand
,
thou
must
imagine
the
Giver
to
be
more
excellent
than
the
Receiver
.
But
that
God
is
the
most
excellent
of
all
Beings
,
most
worthily
we
confess
,
if
we
own
then
that
the
sovereign
Good
is
in
him
by
Nature
;
and
yet
we
may
conceive
that
it
is
not
the
same
that
he
is
,
since
we
speak
of
God
,
who
is
the
Prince
of
Nature
,
let
him
who
can
find
out
who
it
was
that
joined
these
so
differing
things
.
Lastly
,
whatever
doth
essentially
differ
from
any
thing
,
it
cannot
be
said
to
be
that
from
which
it
is
understood
to
differ
.
Therefore
that
which
is
in
its
Nature
differing
from
the
chief
Good
,
cannot
be
said
to
be
the
Good
it self
:
which
to
think
of
God
would
be
most
impious
and
profane
,
since
nothing
can
excel
him
in
Goodness
and
Worth
.
Nothing
that
ever
was
can
in
its
Nature
be
better
than
that
from
which
it
draweth
its
Beginnings
.
Wherefore
that
which
is
the
Principle
of
all
things
must
,
as
to
its
Substance
,
with
the
truest
reason
be
concluded
to
be
the
chief
of
Goods
.
Boet.
Most
right
.
Phil.
But
Happiness
was
before
granted
to
be
the
chief
of
Goods
.
Bo.
So
it
was
.
Ph.
Therefore
it
must
necessarily
be
confess'd
that
God
is
the
very
Happiness
.
Bo.
I
cannot
oppose
the
Reasons
you
have
given
,
and
I
confess
you
have
drawn
a
very
right
Conclusion
from
your
Premises
.
Ph.
Look
then
a
little
further
,
and
see
if
this
Truth
can
be
proved
more
firmly
thus
,
to
wit
,
that
there
cannot
be
two
sovereign
Goods
which
differ
in
themselves
:
For
it
is
clear
,
that
of
the
Goods
which
differ
,
one
cannot
be
what
the
other
is
;
wherefore
neither
can
be
perfect
when
one
wants
the
other
.
But
it
is
evident
,
that
that
which
is
not
perfect
cannot
be
sovereign
;
therefore
those
which
are
the
chief
Goods
can
by
no
means
be
diverse
in
their
Natures
.
But
I
have
rightly
concluded
that
Good
and
Happiness
are
the
chief
Good
:
wherefore
the
highest
Divinity
must
certainly
be
the
highest
Happiness
.
Bo.
Nothing
can
be
truer
than
this
;
nothing
by
the
Course
of
Reasoning
more
firm
;
nor
can
any
Conclusion
be
made
more
becoming
of
the
Divine
Majesty
.
Ph.
Upon
the
whole
Matter
then
,
as
Geometricians
,
after
they
have
demonstrated
their
Propositions
,
are
wont
to
infer
and
draw
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Consequences
,
in
the
same
manner
shall
I
deduce
to
thee
something
like
a
Corollary
,
thus
:
Because
by
the
attaining
of
Beatitude
Men
are
happy
,
and
Beatitude
is
Divinity
it self
,
by
the
attaining
of
Divinity
it
is
manifest
that
Men
are
made
happy
.
But
as
from
Mens
being
endowed
with
the
Vertue
of
Justice
,
they
are
denominated
Just
;
and
from
that
of
Prudence
they
are
pronounced
Wise
,
so
should
they
who
are
possessed
of
Divinity
by
parity
of
reason
be
esteemed
Gods
.
Every
happy
Man
then
is
a
God
;
but
by
Nature
there
is
only
One
,
yet
by
suffering
others
to
participate
of
the
Divine
Essence
nothing
hinders
but
there
may
be
Many
.
Bo.
This
truly
is
a
very
fair
and
most
pretious
,
call
it
Deduction
or
Corollary
,
which
you
please
.
Ph.
But
there
can
be
nothing
nobler
than
that
which
Reason
commands
us
to
subjoin
to
this
.
Bo.
What
is
that
?
Ph.
It
is
this
,
Since
Happiness
seems
to
comprehend
in
it
many
things
,
to
consider
whether
they
all
,
by
the
Variety
of
Parts
conjoined
,
do
constitute
the
Body
of
Happiness
;
or
whether
there
may
be
any
one
amongst
them
which
may
compleat
the
Substance
of
it
,
and
to
which
all
the
rest
may
be
referr'd
.
Bo.
I
could
wish
that
thou
wouldst
open
these
things
to
me
by
recounting
them
.
Ph.
Do
not
we
account
Happiness
a
Good
?
Bo.
Yes
certainly
,
and
the
chiefest
.
Ph.
Add
then
that
Good
to
all
the
aforesaid
things
,
for
that
Happiness
which
is
Self-sufficiency
is
also
the
Height
of
Power
,
of
Reverence
,
of
Nobility
,
of
Pleasure
.
What
sayst
thou
then
,
are
all
these
things
,
as
Self-sufficiency
,
Power
,
and
the
rest
,
Members
and
constituting
Parts
of
Happiness
;
or
are
they
,
as
all
other
things
are
,
to
be
referr'd
to
the
Sovereign
Good
as
their
Source
and
Principle
?
Bo.
I
well
understand
what
thou
dost
aim
to
search
for
,
but
I
desire
to
hear
what
thou
dost
propose
.
Ph.
Observe
then
the
thing
thus
sifted
and
distinguished
upon
.
If
all
these
things
were
Members
of
Happiness
,
they
would
differ
amongst
themselves
;
for
it
is
of
the
Nature
of
differing
Parts
to
compose
one
Body
:
But
it
is
already
demonstrated
that
all
things
are
the
same
,
therefore
they
are
not
Parts
;
for
if
so
,
even
out
of
one
of
them
Happiness
might
be
composed
,
which
is
absurd
.
Bo.
This
I
doubt
not
;
but
I
desire
to
hear
that
which
remains
.
Ph.
It
is
clear
that
all
other
things
are
brought
to
be
tried
by
Good
as
the
Rule
and
Square
:
For
Self-sufficiency
is
therefore
desired
,
because
it
is
thought
to
be
Good
:
So
also
it
may
be
said
of
Power
,
Esteem
,
Nobility
,
Pleasure
.
Good
then
is
the
Cause
why
all
things
are
desired
;
for
that
which
neither
in
Reality
nor
Shew
doth
retain
any
thing
of
Good
,
is
by
no
means
to
be
desired
:
On
the
contrary
,
whatever
by
Nature
is
not
good
,
if
yet
it
seems
to
be
so
,
is
desired
as
if
it
really
were
so
.
Hence
it
is
that
Goodness
,
justly
looked
upon
,
is
the
Cause
,
the
Sum
,
the
Hinge
from
which
all
our
Desires
arise
,
in
which
they
centre
,
and
upon
which
they
turn
.
That
which
is
the
Cause
of
our
desiring
any
thing
,
seems
it self
most
to
be
desired
.
For
if
any
Man
desires
to
ride
abroad
because
of
his
Health
,
he
doth
not
so
much
desire
the
Motion
of
Riding
as
the
Effect
of
his
Health
.
Since
therefore
all
things
are
sought
after
for
the
sake
of
Good
,
they
cannot
be
more
desirable
than
Good
it self
.
But
we
have
before
shewed
that
it
is
Happiness
for
which
all
these
abovesaid
things
are
desired
,
where
it
is
clear
that
only
Happiness
is
sought
for
.
He
then
who
considers
this
cannot
deny
that
Good
and
Happiness
are
of
one
and
the
same
Substance
.
Bo.
I
see
no
Cause
why
any
Man
should
dissent
from
your
Opinion
.
Ph.
And
we
have
shewed
that
God
and
Happiness
are
inseparably
joined
in
Essence
.
Bo.
You
have
so
done
.
Ph.
We
may
then
securely
conclude
that
the
Nature
and
Substance
of
God
resides
in
Good
,
and
can
be
sought
for
no
whe●e
else
.
METRUM
X.
Huc
omnes
pariter
venite
capti
,
Quos
fallax
ligat
improbis
catenis
Terrenas
habitans
libido
mentes
,
&c.
Come
hither
all
!
O
come
to
me
,
Whom
in
her
impious
Chains
Imperious
Lust
detains
,
Which
in
an
earthly
Mind
affects
to
be
.
Here
Ease
from
Labours
you
shall
find
;
This
is
the
Port
of
Rest
,
Which
Storms
cannot
molest
;
Here
's
Refuge
for
the
sickest
Mind
.
Whatever
Tagus
golden
Sand
,
Or
[
](A28548-e36500-b)(l)
(l)
Hermus
.
]
It
is
a
River
of
the
Lesser
Asia
,
called
now
le
Sarabat
:
It
hath
its
Source
in
Phrygia
the
greater
,
and
taking
its
Course
Westward
,
and
being
increased
by
several
Rivers
,
amongst
the
rest
Pactolus
,
it
enters
into
the
Aegean
Sea
by
the
Bay
of
Smyrna
,
and
is
said
to
have
Golden
Sands
.
Nec
pulcher
Ganges
,
atque
auro
turbidus
Hermus
.
Virgil.
Georg.
l.
1.
v.
151.
Hermus
in
his
yellow
way
,
Can
to
the
World
convey
,
Or
India
with
its
warmer
Hand
,
Which
Diamonds
yields
,
and
Pearls
both
,
Can
never
clear
the
Mind
,
But
rather
doth
it
blind
;
And
in
thick
Darkness
doth
it
clothe
.
That
which
doth
raise
our
Thoughts
so
high
,
The
mighty
shining
Bait
,
Which
so
doth
captivate
,
Doth
in
Earth's
lowest
Caverns
lie
.
But
the
gay
Light
which
Heaven
doth
rule
,
From
which
its
Force
it
hath
,
Doth
in
no
obscure
Path
,
But
by
clear
Light
conduct
the
Soul
.
He
then
who
sees
that
Source
of
Light
,
And
will
it
comprehend
,
Compar'd
to
it
,
he
'll
find
That
the
Sun's
Rays
are
wrap'd
in
Night
.
PROSA
XI
.
Boet.
I
Assent
,
and
am
overcome
by
the
Strength
of
thy
Reasons
.
Phil.
At
how
great
a
rate
wouldst
thou
value
this
Good
,
if
thou
didst
rightly
know
it
?
Bo.
At
an
infinite
rate
;
if
at
the
same
time
I
might
attain
to
the
Knowledg
of
God
,
who
is
the
true
Good
.
Ph.
That
thou
shalt
do
so
,
I
shall
make
clear
to
thee
by
undeniable
Reasons
,
if
thou
wilt
but
grant
me
those
things
which
a
little
before
I
have
laid
down
as
Conclusions
.
Bo.
I
grant
them
all
.
Ph.
Have
not
I
made
it
clear
that
those
things
which
are
desired
by
most
are
not
therefore
true
and
perfect
Goods
,
because
they
differ
amongst
themselves
;
and
that
when
one
is
absent
,
the
other
cannot
confer
absolute
Happiness
?
And
then
that
they
are
the
perfect
Good
when
they
are
molded
up
into
one
Form
,
that
is
to
say
,
when
Self-sufficiency
,
Power
,
Veneration
,
Renown
and
Pleasure
collectively
meet
.
For
if
they
be
not
one
and
the
same
thing
,
they
have
nothing
to
recommend
them
,
or
to
make
them
to
be
numbred
amongst
desirable
things
?
Bo.
I
grant
thou
hast
demonstrated
these
things
,
nor
can
they
by
any
means
be
doubted
of
.
Ph.
These
things
then
when
they
are
distinct
not
being
Goods
,
and
when
they
meet
immediately
being
made
Goods
,
do
not
they
owe
their
Beings
of
Good
to
Unity
?
Bo.
So
it
seems
to
me
.
Ph.
But
wilt
thou
yield
that
every
thing
which
is
good
,
is
so
by
the
Participation
of
the
sovereign
Good
,
or
not
?
Bo.
It
is
certainly
so
.
Ph.
Thou
must
then
by
the
same
Reason
acknowledg
Unity
and
Good
to
be
the
same
thing
:
for
the
Substance
of
those
things
must
be
the
same
,
whose
Effects
do
not
naturally
differ
.
Bo.
I
cannot
deny
it
.
Ph.
Knowest
thou
then
that
every
Being
doth
so
long
endure
and
subsist
as
it
is
entire
and
knit
together
by
Unity
;
but
that
as
soon
as
it
looses
that
Bond
it
is
dissolv'd
,
and
Privation
follows
?
Bo.
How
dost
thou
make
out
that
?
Ph.
Thus
;
As
in
Animals
or
sensitive
Creatures
it
is
plain
,
the
Soul
and
Body
being
united
and
continuing
together
,
the
Being
then
is
called
Animal
,
a
living
Creature
:
but
so
soon
as
this
Unity
is
dissolved
by
the
Separation
of
these
,
it
immediately
perisheth
,
ceasing
to
be
what
it
was
before
.
The
Body
also
it self
,
which
whilst
it
remains
in
one
Form
by
the
Conjunction
of
its
Members
,
retains
the
Form
and
Resemblance
of
a
Man
;
but
if
by
dissevering
and
segregating
the
Parts
that
Oneness
is
distracted
,
it
is
no
more
what
before
it
was
.
In
the
same
manner
,
if
we
run
through
all
other
Beings
,
it
will
surely
appear
,
that
every
thing
,
as
long
as
it
preserveth
Unity
doth
subsist
;
and
if
that
dies
,
the
other
must
also
die
with
it
.
Bo.
Though
I
consider
never
so
long
,
yet
I
can
see
no
other
thing
.
Ph.
Is
there
then
any
thing
,
which
inasmuch
as
it
lives
naturally
,
doth
forgo
its
Desire
of
Subsisting
,
and
affect
Corruption
and
Annihilation
?
Bo.
If
I
consider
those
living
Creatures
which
have
any
Power
of
willing
or
refusing
,
I
do
not
in
Nature
find
any
thing
,
which
without
some
foreign
Impulse
,
or
the
Concurrence
of
outward
Accidents
,
doth
cast
away
its
Intention
and
Desire
of
subsisting
,
and
willingly
hasten
to
Destruction
;
for
every
Animal
is
endowed
with
that
great
Principle
of
Self-preservation
,
and
pursues
it
,
and
doth
eschew
Mischief
and
Death
.
But
if
I
,
casting
an
Eye
upon
the
Vegetative
World
,
consider
Herbs
and
Trees
,
and
other
inanimate
things
,
I
confess
I
am
under
a
doubt
,
and
know
not
well
what
to
think
of
them
.
Ph.
But
even
of
these
there
is
no
Cause
that
thou
shouldst
doubt
;
for
behold
Herbs
and
Trees
first
choose
a
convenient
Place
to
grow
in
,
where
their
Nature
,
as
much
as
it
can
,
hinders
them
from
withering
and
perishing
soon
;
for
some
spring
in
the
Fields
,
others
upon
Mountains
,
others
rise
in
Lakes
and
Marshes
,
others
put
forth
amongst
the
Stones
;
some
choose
the
most
barren
Sands
for
the
Place
of
their
Birth
;
and
all
these
,
if
any
Hand
should
endeavour
to
transplant
them
to
any
other
place
,
would
forthwith
wither
.
But
Nature
gives
to
every
thing
that
which
is
agreeable
to
,
and
convenient
for
them
,
and
endeavours
that
they
should
not
perish
before
their
time
.
Dost
thou
not
know
that
all
Herbs
and
Trees
,
as
if
their
Mouths
were
fastned
downward
in
the
Earth
,
do
draw
up
their
Nourishment
by
the
Root
,
and
diffuse
their
Strength
and
Bark
as
through
their
Marrow
?
And
also
that
the
softest
and
most
tender
Matter
,
as
the
Pith
or
Marrow
is
,
is
always
laid
up
in
the
most
inward
Cabinet
,
and
covered
by
a
strong
Coat
of
Wood
;
and
the
uppermost
Garment
of
Bark
is
opposed
to
the
Storms
and
Weather
,
as
being
fitted
best
to
endure
them
?
And
canst
thou
not
here
behold
and
admire
the
Diligence
and
Care
of
Nature
,
which
propagates
all
things
by
a
Multiplicity
of
Seeds
,
which
all
Men
know
are
as
a
Foundation
for
a
Building
not
to
remain
for
a
time
,
but
as
if
it
were
for
ever
?
And
even
those
things
which
are
thought
to
be
inanimate
,
do
not
they
by
the
same
Reason
desire
that
which
properly
belongs
to
them
,
and
to
preserve
their
Beings
?
For
why
should
Levity
carry
the
Flames
upward
,
and
Gravity
make
the
Earth
tend
downwards
towards
its
Centre
,
but
that
these
Places
and
Motions
agree
with
their
several
Bodies
?
Furthermore
,
whatsoever
is
agreeable
to
the
Nature
of
any
thing
,
that
preserves
that
thing
,
as
that
which
hath
an
Abhorrency
from
it
corrupts
and
destroys
it
.
Now
that
which
is
hard
,
as
a
Stone
,
doth
most
tenaciously
adhere
together
in
all
its
Parts
,
and
resists
an
easy
Dissolution
;
but
what
things
are
liquid
or
flowing
,
as
Air
and
Water
,
yield
easily
to
those
who
would
separate
them
,
but
soon
again
return
and
slide
back
to
those
things
from
which
they
were
divided
:
but
Fire
doth
utterly
refuse
any
such
Division
.
And
now
I
do
not
treat
of
the
voluntary
Motions
of
a
knowing
and
discerning
Soul
,
but
of
natural
Intention
and
Instinct
.
Thus
we
swallow
our
Meat
without
thinking
of
it
,
and
draw
our
Breath
in
our
Sleep
without
perceiving
it
:
For
the
Love
of
Life
is
not
derived
to
living
Creatures
from
the
Inclinations
and
Bent
of
their
Souls
,
but
only
from
the
Principles
of
Nature
;
for
the
Will
,
often
pushed
on
by
urgent
Causes
,
affects
and
imbraces
that
Death
which
Nature
fears
and
abhors
:
And
on
the
contrary
,
we
see
that
the
Works
of
Generation
,
by
which
alone
the
Race
of
Men
is
propagated
,
and
which
Nature
always
affects
,
often
restrained
by
the
Will.
Therefore
this
Love
which
every
thing
beareth
to
it self
,
doth
not
proceed
from
the
Motions
of
the
Soul
,
but
from
the
Intentions
of
Nature
:
For
Providence
hath
given
to
all
things
created
by
it
,
this
greatest
Cause
and
Principle
of
Duration
,
to
wit
,
a
Desire
of
existing
as
long
as
it
can
.
Therefore
doubt
not
but
every
Being
hath
a
natural
Appetite
towards
Living
,
and
an
Abhorrence
of
Dissolution
.
Bo.
I
now
confess
that
plainly
,
and
without
doubting
,
I
see
those
things
which
before
seemed
uncertain
to
me
.
Ph.
I
go
on
then
;
Whatever
doth
desire
to
subsist
and
endure
,
doth
also
desire
Unity
;
for
if
this
be
taken
away
,
its
Essence
is
dissolved
.
Bo.
That
is
most
true
.
Ph.
Then
all
things
desire
one
thing
.
Bo.
I
assent
.
Ph.
But
I
have
before
demonstrated
that
that
one
thing
must
be
that
which
is
good
.
Bo.
You
have
so
.
Ph.
All
things
therefore
desire
Good
;
which
Good
you
may
describe
to
be
that
which
is
desired
of
all
.
Bo.
Nothing
is
truer
:
For
either
all
things
must
be
reduced
to
nothing
,
and
so
being
destitute
of
an
Head
,
float
and
rove
about
without
Governance
and
Order
;
or
if
there
be
any
thing
to
which
all
things
do
tend
,
that
must
be
the
chief
of
all
Goods
.
Ph.
I
rejoice
but
too
much
,
O
my
Pupil
;
for
thou
hast
fixed
in
thy
Mind
the
very
middle
and
manifest
Note
of
Truth
:
but
this
thing
hath
been
discovered
to
thee
,
because
a
little
before
thou
saidst
thou
wert
ignorant
of
it
.
Bo.
What
is
that
?
Ph.
Thou
didst
not
know
what
was
the
End
of
all
things
:
And
this
is
it
which
every
one
desires
.
And
because
we
have
from
our
former
Arguments
gathered
,
that
Good
is
that
which
is
the
Subject
of
all
Mens
Desires
,
we
must
necessarily
confess
that
Good
is
the
End
of
all
things
.
METRUM
XI
.
Quisquis
profunda
mente
vestigat
verum
,
Cupitque
nullis
ille
deviis
falli
,
&c.
Who
into
Truth
doth
deep
Researches
make
,
And
would
not
in
his
Quest
his
way
mistake
,
Let
him
into
himself
revolve
his
Eye
,
Collect
his
Thoughts
,
each
Property
espy
Of
Beings
;
let
him
too
instruct
his
Mind
,
That
what
she
seeks
without
she
in
her self
may
find
:
Then
that
which
cloudy
Error
did
o'r
spread
,
Will
,
like
the
Sun
,
exalt
its
radiant
Head
.
For
when
Oblivion
did
the
Mind
invade
,
It
did
not
wholly
Light
exterminate
.
The
generous
Seeds
of
Truth
lie
close
beneath
,
And
rise
when
Learning
's
gentle
Zephyrs
breath
;
Else
how
could
Truth
in
thy
Discourse
appear
,
Vnless
its
hidden
Principles
lay
there
?
So
if
what
[
](A28548-e38020-b)(m)
(m)
Plato
in
his
Phaedo
toucheth
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
Reminiscence
.
It
is
said
there
that
Socrates
had
frequently
this
Saying
in
his
Mouth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
that
is
,
that
to
learn
is
no
other
thing
than
to
remember
what
had
been
forgotten
before
.
Plato's
Muse
did
sing
is
true
,
To
learn
is
but
Remembrance
to
renew
.
PROSA
XII
.
Boet.
I
Now
very
much
assent
to
Plato
,
since
this
second
time
thou
hast
brought
these
things
to
my
remembrance
.
At
first
when
my
Memory
was
drowned
by
the
contagious
Conjunction
of
my
Body
with
my
Soul
,
and
then
when
I
afterwards
lost
it
in
those
Pressures
of
Sorrow
under
which
I
laboured
.
Ph.
If
thou
wilt
a
little
recollect
what
thou
hast
granted
above
,
thou
wilt
not
be
far
from
remembring
that
thing
of
which
a
little
before
thou
didst
confess
thy
Ignorance
.
Bo.
What
thing
was
that
?
Ph.
It
was
,
by
what
Power
the
Universe
is
governed
.
Bo.
I
confess
I
did
in
that
own
my
want
of
Knowledg
;
but
although
I
have
a
Prospect
of
what
thou
wilt
infer
,
yet
I
desire
to
hear
it
made
more
plain
from
thy
Mouth
.
Ph.
A
little
time
before
thou
didst
think
that
there
was
no
Reason
to
doubt
but
that
this
World
was
governed
by
God
.
Bo.
Nor
do
I
think
otherwise
now
,
nor
shall
I
ever
think
that
it
ought
to
be
doubted
;
and
I
will
briefly
recount
to
you
the
Reasons
which
lead
me
to
this
Opinion
.
The
differing
and
contrariant
Parts
of
which
this
World
is
compos'd
,
had
never
been
brought
together
into
one
beautiful
Form
,
without
the
Assistance
of
a
powerful
Hand
to
join
them
:
And
even
after
such
a
Conjunction
the
disagreeing
Qualities
of
their
Natures
had
dissociated
the
Parts
,
and
ruined
the
Fabrick
,
if
the
same
conjoining
Hand
had
not
kept
them
together
:
For
the
Order
and
Methods
of
Nature
could
not
so
certainly
proceed
,
nor
produce
so
regular
Motions
,
disposed
and
limited
according
to
Times
,
Places
,
Actings
,
Spaces
,
and
Qualities
,
unless
there
were
one
remaining
,
fix'd
and
immovable
Being
to
mesnage
so
great
Varieties
of
Change
.
I
give
this
excellent
Being
,
whatever
it
is
,
by
which
all
things
created
endure
,
and
are
actuated
and
informed
,
the
known
Denomination
of
God
.
Ph.
Seeing
that
thou
hast
so
right
a
Sentiment
of
these
things
,
there
is
but
little
more
to
be
done
now
that
thou
mayst
once
more
be
happy
and
safe
,
and
that
thou
mayst
revisit
thy
own
Countrey
:
But
let
us
reflect
a
little
upon
what
we
have
before
proposed
.
Have
not
we
agreed
that
Sufficiency
is
of
the
Nature
of
true
Happiness
?
And
have
we
not
granted
that
God
is
that
true
Happiness
?
Bo.
We
have
.
Ph.
And
that
towards
the
Government
of
this
World
he
shall
need
no
Helps
or
foreign
Instruments
?
for
if
he
should
,
he
should
not
then
be
self-sufficient
.
Bo.
That
necessarily
follows
.
Ph.
Therefore
by
himself
alone
he
disposeth
of
all
things
.
Bo.
It
cannot
be
denied
.
Ph.
And
I
have
shewed
that
God
is
the
real
Good
.
Bo.
I
remember
it
well
.
Ph.
By
that
Good
then
doth
he
order
every
thing
,
because
he
governs
all
things
by
himself
,
whom
we
have
granted
to
be
the
Sovereign
Good
;
and
he
is
that
great
and
certain
Rule
and
Method
of
Government
which
keeps
the
Machine
of
the
World
together
,
giving
it
Stability
,
and
preserving
it
from
Corruption
.
Bo.
I
entirely
agree
to
this
,
and
I
did
foresee
before
that
this
was
it
which
thou
wert
about
to
say
.
Ph.
I
believe
it
;
and
now
I
believe
thy
Eyes
are
more
intent
upon
these
great
Truths
.
But
what
I
shall
say
is
not
less
open
to
thy
View
.
Bo.
What
is
that
.
Ph.
Since
God
is
rightly
believed
to
govern
all
things
by
his
Goodness
,
and
all
those
things
,
as
I
have
before
taught
,
to
hasten
by
a
natural
Bent
and
Intention
towards
Good
,
can
it
be
doubted
but
that
they
voluntarily
submit
to
his
Government
,
and
that
of
their
own
Accord
they
willingly
comply
with
,
and
yield
up
themselves
to
him
their
Ruler
?
Bo.
That
must
necessarily
be
,
otherwise
the
Government
could
not
subsist
:
if
People
were
suffered
to
draw
different
ways
,
there
would
be
no
Safety
for
those
who
obey
.
Ph.
Is
there
any
Being
then
,
which
follows
the
Dictates
of
Nature
,
that
endeavours
to
go
contrary
to
the
Laws
of
God
?
Bo.
No
surely
.
Ph.
But
if
there
should
be
so
prepostrous
an
one
,
shall
it
ever
be
able
to
prevail
against
him
,
whom
by
the
Right
of
true
Happiness
we
have
granted
to
be
most
powerful
?
Bo.
If
there
were
such
an
one
,
certainly
it
could
never
prevail
.
Ph.
Then
there
is
nothing
that
either
will
or
can
resist
this
Sovereign
Good
.
Bo.
I
think
indeed
there
is
nothing
.
Ph.
It
is
then
the
Sovereign
Good
which
ruleth
all
things
powerfully
,
and
disposeth
them
softly
and
harmoniously
.
Bo.
How
am
I
delighted
not
only
with
this
Sum
and
Conclusion
of
thy
Reasons
and
Arguments
,
but
much
more
also
with
thy
very
Words
!
so
that
at
length
those
wicked
People
who
impiously
have
reprehended
the
Government
of
God
,
may
blush
and
be
ashamed
of
their
Folly
.
Ph.
Thou
hast
read
,
amongst
the
Mythologists
,
the
Story
of
the
Giants
who
stormed
Heaven
;
but
the
Divine
Arms
,
according
to
their
Demerits
,
repell'd
and
punished
them
:
But
wilt
thou
now
that
we
commit
and
compare
our
Reasons
together
?
Perhaps
by
so
doing
some
clear
Spark
of
Truth
may
break
out
.
Bo.
Do
as
it
pleaseth
thee
.
Ph.
No
Body
then
will
doubt
but
that
God
is
Omnipotent
.
Bo.
No
Man
in
his
Senses
doubteth
of
that
.
Ph.
And
that
there
is
nothing
which
he
who
is
Almighty
cannot
do
.
Bo.
Nothing
surely
.
Ph.
Can
God
then
do
Evil
?
Bo.
No.
Ph.
Is
Evil
nothing
?
since
he
cannot
do
it
who
can
do
all
things
.
Bo.
Dost
thou
play
with
me
,
leading
me
by
thy
Reasons
into
an
inextricable
Labyrinth
,
which
sometimes
thou
entrest
where
thou
goest
out
,
and
sometimes
thou
goest
out
where
thou
entrest
?
Dost
thou
endeavour
then
to
amuse
me
by
thy
intricate
Reasonings
,
enclosing
me
in
a
wonderful
Circle
of
Divine
Simplicity
?
For
a
little
before
,
beginning
at
Happiness
,
thou
didst
declare
it
to
be
the
Sovereign
Good
,
and
that
it
did
reside
in
God
;
then
that
God
himself
was
that
Good
,
and
the
Fulness
of
Happiness
:
And
hence
thou
didst
infer
,
and
give
to
me
as
a
Mark
of
thy
Bounty
,
that
no
Body
could
be
happy
,
unless
he
were
God
.
Again
thou
saidst
,
that
the
very
Form
of
Good
was
the
Substance
of
God
and
Happiness
;
and
didst
teach
that
that
was
the
only
genuine
Good
which
was
desired
by
all
things
in
Nature
.
Thou
further
didst
argue
and
demonstrate
,
that
God
by
his
Goodness
did
govern
the
World
,
and
that
all
things
willingly
obeyed
him
,
and
that
Evil
had
not
any
Nature
and
Existence
which
might
be
properly
so
called
:
and
these
things
thou
didst
explain
by
no
strained
or
far-fetch'd
Reasons
,
but
by
strong
and
natural
Truths
,
one
thing
still
confirming
and
verifying
another
.
Ph.
I
have
not
deluded
thee
,
for
by
the
Assistance
of
God
,
for
which
we
lately
prayed
,
we
have
run
through
our
chief
Work
:
For
such
is
the
Nature
and
Form
of
the
Divine
Substance
,
that
it
neither
communicates
it self
to
foreign
things
,
nor
receives
such
into
its
own
Nature
;
but
,
as
Parmenides
saith
of
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
is
like
to
a
Sphere
which
is
every
way
round
.
He
rolleth
the
moving
Globe
of
the
World
,
whilst
himself
remains
immovable
:
And
if
I
have
not
drawn
my
Reasons
from
things
without
,
but
those
within
the
Compass
of
my
Subject
,
wonder
not
at
it
;
for
as
Plato
before
hath
taught
us
,
there
ought
to
be
a
Consonancy
and
Alliance
betwixt
the
Word
and
Matter
which
we
handle
.
METRUM
XII
.
Felix
qui
potuit
Boni
Fontem
visere
lucidum
,
&c.
Too
happy
were
that
Mortal
who
The
lucid
Springs
of
Truth
could
view
!
Ah
too
too
happy
would
he
be
,
Who
from
Earth's
Bonds
himself
could
free
!
Though
the
[
](A28548-e39510-b)(n)
(n)
The
Threician
Poet
]
was
Orpheus
the
Son
of
Apollo
and
Caliope
:
he
received
his
Harp
either
from
Apollo
or
Mercury
,
and
was
said
to
play
so
charmingly
,
that
the
Woods
and
Stones
moved
,
that
the
Floods
stopp'd
their
Course
when
he
plaid
,
and
the
wild
Beasts
,
by
the
Sweetness
of
his
Notes
,
were
made
more
mild
and
tame
.
He
had
a
Wife
named
Euridice
,
who
whilst
she
fled
through
a
Wood
from
Aristeus
,
(
who
was
in
love
with
her
,
and
pursued
her
)
was
bitten
by
a
Serpent
,
and
died
.
The
sad
Accident
did
so
much
affect
Orpheus
,
that
he
went
to
the
infernal
Shades
,
and
with
the
Sweetness
of
his
Notes
did
so
charm
Pluto
,
that
he
restored
to
him
his
Wife
,
but
upon
this
condition
,
that
he
should
not
look
upon
her
till
he
did
reach
the
higher
Regions
;
but
Orpheus
his
Love
not
permitting
him
to
observe
this
condition
,
Euridice
died
again
,
and
descended
to
the
Place
which
she
had
so
lately
left
.
The
Moral
of
this
Fable
is
,
that
Orpheus
,
by
the
Civility
of
his
Manners
,
and
the
Goodness
of
his
Temper
and
Example
,
did
civilize
the
barbarous
People
of
Thrace
.
Threician
Poet's
Song
Did
make
the
Woods
about
him
throng
;
Though
the
light
Touches
of
his
Hand
Did
make
the
rolling
Rivers
stand
,
And
made
the
Hind
fearless
abide
Close
by
the
Lion's
cruel
Side
;
And
made
the
timerous
Hare
not
fear
Before
the
keener
Hound
t'
appear
;
Yet
when
the
warmer
Fires
of
Love
About
his
Breast
did
briskly
move
,
Those
Numbers
which
did
all
things
tame
Could
not
asswage
their
Master's
Flame
.
He
of
the
Gods
above
complain'd
,
And
to
the
Shades
he
did
descend
:
There
he
did
strike
his
tuneful
Strings
,
And
with
his
choicest
Art
he
sings
,
Whilst
weeping
out
whatever
he
Had
learned
from
fair
Caliope
,
What
Grief
could
dictate
,
or
what
Love
,
All
that
th'
infernal
Powers
could
move
,
He
draws
his
dolorous
Song
t'
improve
,
Whilst
he
those
Deities
doth
implore
His
dead
Euridice
to
restore
.
The
[
](A28548-e39910-b)(o)
(o)
The
three-jaw'd
Porter
.
]
Cerberus
,
a
Dog
feigned
by
the
Poets
to
have
three
Heads
,
and
to
keep
the
Gates
of
Hell
.
three-jaw'd
Porter
,
grim
and
fierce
,
Struck
with
the
Glories
of
his
Verse
,
Did
stand
amaz'd
:
the
Furies
who
Torment
the
guilty
Souls
below
,
Did
weep
,
and
Tears
down
their
Cheeks
did
flow
.
[
](A28548-e39980-b)(p)
(p)
Ixion
.
]
He
was
Father
of
the
Centaurs
;
he
slew
his
Father-in-law
:
Jupiter
took
him
up
into
Heaven
,
where
he
would
have
ravished
Juno
;
which
being
known
to
Jupiter
,
he
put
a
Cloud
in
the
Place
of
Juno
,
in
her
Shape
,
of
which
the
Centaurs
were
begotten
:
and
being
thrown
down
to
the
Earth
again
,
for
boasting
that
he
had
lain
with
Juno
,
Jupiter
cast
him
into
Hell
,
where
he
was
fastned
to
a
Wheel
,
with
which
he
was
turned
about
continually
.
Volvitur
Ixion
,
&
se
sequiturque
fugitq
.
Ovid.
Metam
.
Ixion
now
no
more
did
reel
Vnder
the
Motion
of
his
Wheel
,
Whilst
thirsty
[
](A28548-e40100-b)(q)
(q)
Tantalus
.
]
He
was
the
Son
of
Jupiter
and
Plota
the
Nymph
,
and
Grandfather
to
Agamemnon
and
Menelaus
.
He
once
entertaining
the
Gods
,
to
make
a
Trial
of
their
Power
,
did
dress
and
serve
up
to
the
Feast
his
Son
Pelops
;
which
Fact
was
so
abhorred
by
the
Gods
,
that
for
his
Punishment
he
was
set
in
Water
up
to
the
Chin
,
and
Apples
touched
his
Mouth
,
yet
he
had
not
Power
to
stoop
to
quench
his
Thirst
,
nor
to
take
those
Apples
to
satisfy
his
Hunger
.
Tantalus
did
shun
The
River
which
did
by
him
run
:
And
the
[
](A28548-e40200-b)(r)
(r)
The
charm'd
Vulture
.
]
Tityus
was
a
Giant
.
When
Jupiter
had
lain
with
his
Mother
Elara
,
for
fear
of
Juno
he
put
her
into
a
Cave
till
she
was
delivered
of
her
Son
Tityus
;
but
when
he
was
at
Age
,
Juno
,
to
revenge
her self
,
perswaded
him
to
ravish
Latona
;
which
he
attempting
,
Jupiter
struck
him
dead
with
a
Thunderbolt
,
and
sent
him
to
Hell
,
where
a
Vultur
feeds
upon
his
Liver
,
which
groweth
with
the
Moon
.
charm'd
Vulture
now
no
more
The
growing
Liver
did
devour
.
At
length
the
infernal
Judg
cry'd
out
,
We
are
o'rcome
;
he
now
hath
bought
,
At
the
Expence
of
Verse
,
his
Wife
,
Therefore
she
shall
return
to
Life
:
Yet
this
Injunction
I
will
lay
Vpon
him
,
whilst
he
's
on
his
way
,
That
he
his
Eyes
shan't
backward
cast
Till
the
infernal
Bounds
are
past
.
But
who
,
alas
!
can
give
a
Law
Which
Lovers
and
their
God
shall
awe
?
Since
Love
to
its
own
Law
's
confin'd
,
Which
doth
its
Maker
firmly
bind
:
For
having
left
the
Realm
of
Night
,
And
almost
reach'd
the
Land
of
Light
,
Orpheus
himself
did
turn
to
see
His
too
much-lov'd
Euridice
,
Lost
by
his
fatal
Curiosity
.
This
Fable
doth
belong
to
you
Whose
Minds
the
Sovereign
Good
would
view
;
For
he
who
all
his
Thoughts
doth
throw
,
And
fix
on
things
terrene
and
low
,
The
Noble
Good
must
surely
leave
,
Which
from
above
he
did
receive
.
The
End
of
the
Third
Book
.