The Theological Tractates and The Consolation of Philosophy Part 27

"Ita est," inquam; "sed c.u.m tui muneris sit latentium rerum causas euoluere uelatasque caligine explicare rationes, quaeso uti quae hinc decernas.

quoniam hoc me miraculum maxime perturbat, edisseras." Tum illa paulisper arridens: "Ad rem me," inquit, "omnium quaesitu maximam uocas, cui uix exhausti quicquam satis sit. Talis namque materia est ut una dubitatione succisa innumerabiles aliae uelut hydrae capita succrescant, nec ullus fuerit modus, nisi quis eas uiuacissimo mentis igne coerceat. In hac enim de prouidentiae simplicitate, de fati serie, de repentinis casibus, de cognitione ac praedestinatione diuina, de arbitrii libertate quaeri solet, quae quanti oneris sint ipse perpendis. Sed quoniam haec quoque te nosse quaedam medicinae tuae portio est, quamquam angusto limite temporis saepti tamen aliquid delibare[156] conabimur. Quod si te musici carminis oblectamenta delectant, hanc oportet paulisper differas uoluptatem, dum nexas sibi ordine contexo rationes." "Vt libet," inquam. Tunc uelut ab alio orsa principio ita disseruit: "Omnium generatio rerum cunctusque mutabilium naturarum progressus et quidquid aliquo mouetur modo, causas, ordinem, formas ex diuinae mentis stabilitate sort.i.tur. Haec in suae simplicitatis arce composita multiplicem rebus regendis modum statuit. Qui modus c.u.m in ipsa diuinae intellegentiae puritate conspicitur, prouidentia nominatur; c.u.m uero ad ea quae mouet atque disponit refertur, fatum a ueteribus appellatum est. Quae diuersa esse facile liquebit, si quis utriusque uim mente conspexerit. Nam prouidentia est ipsa illa diuina ratio in summo omnium principe const.i.tuta quae cuncta disponit; fatum uero inhaerens rebus mobilibus dispositio per quam prouidentia suis quaeque nect.i.t ordinibus.

Prouidentia namque cuncta pariter quamuis diuersa quamuis infinita complect.i.tur; fatum uero singula digerit in motum locis formis ac temporibus distributa, ut haec temporalis ordinis explicatio in diuinae mentis adunata prospectum prouidentia sit, eadem uero adunatio digesta atque explicata temporibus fatum uocetur. Quae licet diuersa sint, alterum tamen pendet ex altero. Ordo namque fatalis ex prouidentiae simplicitate procedit. Sicut enim artifex faciendae rei formam mente praecipiens mouet operis effectum, et quod simpliciter praesentarieque prospexerat, per temporales ordines ducit, ita deus prouidentia quidem singulariter stabiliterque facienda disponit, fato uero haec ipsa quae disposuit multipliciter ac temporaliter administrat. Siue igitur famulantibus quibusdam prouidentiae diuinis spiritibus fatum exercetur seu anima seu tota inseruiente natura seu caelestibus siderum motibus seu angelica uirtute seu daemonum uaria sollertia seu aliquibus horum seu omnibus fatalis series texitur, illud certe manifestum est immobilem simplicemque gerendarum formam rerum esse prouidentiam, fatum uero eorum quae diuina simplicitas gerenda disposuit mobilem nexum atque ordinem temporalem. Quo fit ut omnia quae fato subsunt prouidentiae quoque subiecta sint cui ipsum etiam subiacet fatum, quaedam uero quae sub prouidentia locata sunt fati seriem superent. Ea uero sunt quae primae propinqua diuinitati stabiliter fixa fatalis ordinem mobilitatis excedunt. Nam ut orbium circa eundem cardinem sese uertentium qui est intimus ad simplicitatem medietatis accedit ceterorumque extra locatorum ueluti cardo quidam circa quem uersentur exsist.i.t, extimus uero maiore ambitu rotatus quanto a puncti media indiuiduitate discedit tanto amplioribus spatiis explicatur, si quid uero illi se medio conectat et societ, in simplicitatem cogitur diffundique ac diffluere cessat, simili ratione quod longius a prima mente discedit maioribus fati nexibus implicatur ac tanto aliquid fato liberum est quanto illum rerum cardinem uicinius pet.i.t. Quod si supernae mentis haeserit firmitati, motu carens fati quoque supergreditur necessitatem. Igitur uti est ad intellectum ratiocinatio, ad id quod est id quod gignitur, ad aeternitatem tempus, ad punctum medium circulus, ita est fati series mobilis ad prouidentiae stabilem simplicitatem. Ea series caelum ac sidera mouet, elementa in se inuicem temperat et alterna commutatione transformat; eadem nascentia occidentiaque omnia per similes fetuum seminumque renouat progressus. Haec actus etiam fortunasque hominum indissolubili causarum conexione constringit, quae c.u.m ab immobilis prouidentiae proficiscatur exordiis, ipsas quoque immutabiles esse necesse est. Ita enim res optime reguntur, si manens in diuina mente simplicitas indeclinabilem causarum ordinem promat. Hic uero ordo res mutabiles et alioquin temere fluituras propria incommutabilitate coerceat. Quo fit ut tametsi uobis hunc ordinem minime considerare ualentibus confusa omnia perturbataque uideantur, nihilo minus tamen suus modus ad bonum dirigens cuncta disponat. Nihil est enim quod mali causa ne ab ipsis quidem improbis fiat; quos, ut uberrime demonstratum est, bonum quaerentes prauus error auert.i.t, nedum ordo de summi boni cardine proficiscens a suo quoquam deflectat exordio.

Quae uero, inquies, potest ulla iniquior esse confusio, quam ut bonis tum aduersa tum prospera, malis etiam tum optata tum odiosa contingant? Num igitur ea mentis integritate homines degunt, ut quos probos improbosue censuerunt eos quoque uti existimant esse necesse sit? Atqui in hoc hominum iudicia depugnant, et quos alii praemio alii supplicio dignos arbitrantur.

Sed concedamus ut aliquis possit bonos malosque discernere; num igitur potent intueri illam intimam temperiem, uelut in corporibus dici solet, animorum? Non enim dissimile est miraculum nescienti cur sanis corporibus his quidem dulcia illis uero amara conueniant, cur aegri etiam quidam lenibus quidam uero acribus adiuuentur? At hoc medicus, qui sanitatis ipsius atque aegritudinis modum temperamentumque dinoscit, minime miratur.

Quid uero aliud animorum salus uidetur esse quam probitas? Quid aegritudo quam uitia? Quis autem alius uel seruator bonorum uel malorum depulsor quam rector ac medicator mentium deus? Qui c.u.m ex alta prouidentiae specula respexit, quid unicuique conueniat agnoscit et quod conuenire nouit accommodat. Hic iam fit illud fatalis ordinis insigne miraculum, c.u.m ab sciente geritur quod stupeant ignorantes. Nam ut pauca quae ratio ualet humana de diuina profunditate perstringam, de hoc quem tu iustissimum et aequi seruantissimum putas omnia scienti prouidentiae diuersum uidetur; et uictricem quidem causam dis, uictam uero Catoni placuisse familiaris noster Luca.n.u.s admonuit. Hic igitur quidquid citra spem uideas geri, rebus quidem rectus ordo est, opinioni uero tuae peruersa confusio. Sed sit aliquis ita bene moratus ut de eo diuinum iudicium pariter et humanum consentiat, sed est animi uiribus infirmus; cui si quid eueniat aduersi, desinet colere forsitan innocentiam per quam non potuit retinere fortunam. Parcit itaque sapiens dispensatio ei quem deteriorem facere possit aduersitas, ne cui non conuenit laborare patiatur. Est alius cunctis uirtutibus absolutus sanctusque ac deo proximus; hunc contingi quibuslibet aduersis nefas prouidentia iudicat adeo ut ne corporeis quidem morbis agitari sinat. Nam ut quidam me quoque excellentior:

[Greek: Andros dae ierou demas aitheres oikodomaesan.]

Fit autem saepe, uti bonis summa rerum regenda deferatur, ut exuberans retundatur improbitas. Aliis mixta quaedam pro animorum qualitate distribuit; quosdam remordet ne longa felicitate luxurient, alios duris[157] agitari ut uirtutes animi patientiae usu atque exercitatione confirment. Alii plus aequo metuunt quod ferre possunt, alii plus aequo despiciunt quod ferre non possunt; hos in experimentum sui tristibus ducit.

Nonnulli uenerandum saeculi nomen gloriosae pretio mortis emerunt: quidam suppliciis inexpugnabiles exemplum ceteris praetulerunt inuictam malis esse uirtutem. Quae quam recte atque disposite et ex eorum bono quibus accedere uidentur fiant, nulla dubitatio est. Nam illud quoque, quod improbis nunc tristia nunc optata proueniunt, ex eisdem ducitur causis; ac de tristibus quidem nemo miratur, quod eos male meritos omnes existimant. Quorum quidem supplicia tum ceteros ab sceleribus deterrent, tum ipsos quibus inuehuntur emendant; laeta uero magnum bonis argumentum loquuntur, quid de huiusmodi felicitate debeant iudicare quam famulari saepe improbis cernant. In qua re illud etiam dispensari credo, quod est forsitan alicuius tam praeceps atque inportuna natura ut eum in scelera potius exacerbare possit rei familiaris inopia; huius morbo prouidentia collatae pecuniae remedio medetur. Hic foedatam probris conscientiam exspectans et se c.u.m fortuna sua comparans, forsitan pertimescit ne cuius ei iucundus usus est, sit tristis amissio. Mutabit igitur mores ac dum fortunam metuit amittere; nequitiam derelinquit. Alios in cladem meritam praecipitauit indigne acta felicitas; quibusdam permissum puniendi ius, ut exercitii bonis et malis esset causa supplicii. Nam ut probis atque improbis nullum foedus est, ita ipsi inter se improbi nequeunt conuenire. Quidni, c.u.m a semet ipsis discerpentibus conscientiam uitiis quisque dissentiat faciantque saepe, quae c.u.m gesserint non fuisse gerenda decernant? Ex quo saepe summa illa prouidentia protulit insigne miraculum, ut malos mali bonos facerent. Nam dum iniqua sibi a pessimis quidam perpeti uidentur, noxiorum odio flagrantes ad uirtutis frugem rediere, dum se eis dissimiles student esse quos oderant. Sola est enim diuina uis cui mala quoque bona sint, c.u.m eis competenter utendo alicuius boni elicit effectum. Ordo enim quidam cuncta complect.i.tur, ut quod adsignata ordinis ratione decesserit, hoc licet in alium, tamen ordinem relabatur, ne quid in regno prouidentiae liceat temeritati.

[Greek: Argaleon de me tauta theon hos pant agoreuein.]

Neque enim fas est homini cunctas diuinae operae machinas uel ingenio comprehendere uel explicare sermone. Hoc tantum perspexisse sufficiat, quod naturarum omnium proditor deus idem ad bonum dirigens cuncta disponat, dumque ea quae protulit in sui similitudinem retinere festinat, malum omne de reipublicae suae terminis per fatalis seriem necessitatis eliminet. Quo fit ut quae in terris abundare creduntur, si disponentem prouidentiam spectes, nihil usquam mali esse perpendas. Sed uideo te iam dudum et pondere quaestionis oneratum et rationis prolixitate fatigatum aliquam carminis exspectare dulcedinem. Accipe igitur haustum quo refectus firmior in ulteriora contendas.

[156] deliberare _codd._; delibare _coni._ Pulmannus.

[157] _Forta.s.se_ sinit _post_ duris _addendum est_.

VI.

"It is true," quoth I, "but since it is thy profession to explicate the causes of hidden things, and to unfold the reasons which are covered with darkness, I beseech thee vouchsafe to declare what conclusion thou drawest from these things, for this miracle troubleth me above all others." Then she smiling a little said: "Thou invitest me to a matter which is most hardly found out, and can scarcely be sufficiently declared; for it is such that, one doubt being taken away, innumerable others, like the heads of Hydra, succeed, neither will they have any end unless a man repress them with the most lively fire of his mind. For in this matter are wont to be handled these questions: of the simplicity of Providence; of the course of Fate; of sudden chances; of G.o.d's knowledge and predestination, and of free will; which how weighty they are, thou thyself discerneth. But because it is part of thy cure to know these things also, though the time be short, yet we will endeavour to touch them briefly. But if the sweetness of verse delight thee, thou must forbear this pleasure for a while, until I propose unto thee some few arguments." "As it pleaseth thee," quoth I.

Then taking as it were a new beginning, she discoursed in this manner: "The generation of all things, and all the proceedings of mutable natures, and whatsoever is moved in any sort, take their causes, order, and forms from the stability of the Divine mind. This, placed in the castle of its own simplicity, hath determined manifold ways for doing things; which ways being considered in the purity of G.o.d's understanding, are named Providence, but being referred to those things which He moveth and disposeth, they are by the ancients called Fate. The diversity of which will easily appear if we weigh the force of both. For Providence is the very Divine reason itself, seated in the highest Prince, which disposeth all things. But Fate is a disposition inherent in changeable things, by which Providence connecteth all things in their due order. For Providence embraceth all things together, though diverse, though infinite; but Fate putteth every particular thing into motion being distributed by places, forms, and time; so that this unfolding of temporal order being united into the foresight of G.o.d's mind is Providence, and the same uniting, being digested and unfolded in time, is called Fate. Which although they be diverse yet the one dependeth on the other. For fatal order proceedeth from the simplicity of Providence.

For as a workman conceiving the form of anything in his mind taketh his work in hand, and executeth by order of time that which he had simply and in a moment foreseen, so G.o.d by His Providence disposeth whatsoever is to be done with simplicity and stability, and by Fate effecteth by manifold ways and in the order of time those very things which He disposeth. Wherefore, whether Fate be exercised by the subordination of certain Divine spirits to Providence, or this fatal web be woven by a soul or by the service of all nature, or by the heavenly motions of the stars, by angelical virtue, or by diabolical industry, or by some or all of these, that certainly is manifest that Providence is an immoveable and simple form of those things which are to be done, and Fate a moveable connexion and temporal order of those things which the Divine simplicity hath disposed to be done. So that all that is under Fate is also subject to Providence, to which also Fate itself obeyeth. But some things which are placed under Providence are above the course of Fate.

And they are those things which nigh to the first Divinity, being stable and fixed, exceed the order of fatal mobility. For as of orbs which turn about the same centre, the inmost draweth nigh to the simplicity of the midst, and is as it were the hinge of the rest, which are placed without it, about which they are turned, and the outmost, wheeled with a greater compa.s.s, by how much it departeth from the middle indivisibility of the centre, is so much the more extended into larger s.p.a.ces, but that which is joined and coupled to that middle approacheth to simplicity, and ceaseth to spread and flow abroad, in like manner that which departeth farthest from the first mind is involved more deeply in the meshes of Fate, and everything is so much the freer from Fate, by how much it draweth nigh to the hinge of all things. And if it sticketh to the stability of the Sovereign mind, free from motion, it surpa.s.seth also the necessity of Fate. Wherefore in what sort discourse of reason is compared to pure understanding, that which is produced to that which is, time to eternity, a circle to the centre, such is the course of moveable Fate to the stable simplicity of Providence. That course moveth the heaven and stars, tempereth the elements one with another, and transformeth them by mutual changing. The same reneweth all rising and dying things by like proceeding of fruits and seeds. This comprehendeth also the actions and fortunes of men by an unloosable connexion of causes, which since it proceeds from the principles of unmovable Providence, the causes also must needs be immutable. For in this manner things are best governed, if the simplicity which remaineth in the Divine mind produceth an inflexible order of causes, and this order restraineth with its own immutability things otherwise mutable, and which would have a confused course. Whereof it ensueth that though all things seem confused and disordered to you, who are not able to consider this order, notwithstanding all things are disposed by their own proper measure directing them to good. For there is nothing which is done for the love of evil, even by the wicked themselves: whom, as hath been abundantly proved, lewd error carrieth away while they are seeking after that which is good, so far is it that order proceeding from the hinge of the Sovereign Goodness should avert any from his first beginning.

But, thou wilt say, what more unjust confusion can there be than that both adversity and prosperity should happen to the good, and in like manner both desired and hateful things to the wicked? But are men so completely wise that whomsoever they judge wicked or honest must needs be so? How then are their censures contrary one to another, so that to divers the same men seem worthy of reward and punishment! But let us grant that some are able to discern the good from the evil. Can they therefore behold, as is wont to be said of bodies, that inward complexion of souls? For he that knoweth not the cause may marvel in like manner why some sound bodies agree better with sweet things and other with tart; and why some sick men are healed with gentle and some with sharper physic. But to a physician who knoweth the manner and temper both of health and sickness this is nothing strange. Now, what is the health of souls but virtue? What sickness have they but vices? And who either conserveth goodness or expelleth evils, but G.o.d the Ruler and Governor of men's minds? Who beholding from His high turret of providence seeth what is fitting for everyone, and applieth that which He knoweth to be most convenient. Here ariseth that strange wonder of fatal order, to wit that He that knoweth what is best, doth that which the ignorant admire. For to touch briefly some few things of the divine depth, which human reason is able to attain, he whom thou thinketh most just and most observant of equity, seemeth otherwise in the eyes of Providence which knoweth all. And our disciple Lucan noteth that the cause of conquerers pleased the G.o.ds, and that of the conquered, Cato.[158] Wherefore whatsoever thou seest done here against thy expectation is right order in the things themselves, but a perverse confusion in thy opinion. But let there be one so well conditioned that G.o.d and men approve and praise him; yet perhaps he is so weak a minded man, that if he falleth into adversity, he will forsake his innocency, which was not able to keep him in prosperity. Wherefore G.o.d's wise dispensation spareth him that adversity might make worse, lest he should suffer to whom difficulties are dangerous.

There is another complete in all virtues, a saint and high to G.o.d; Providence judgeth it a sacrilege to lay affliction on him, insomuch that she permitteth him not to be troubled so much as with corporal sickness. For as one that excelleth me saith 'the body of an holy man is builded of pure ether.'[159] It happeneth often also that the chief command is given to good men, that wickedness, which otherwise would overflow all, may be kept down. She mixeth for others sour and sweet according to the disposition of their souls; she troubles some lest they should fall to dissolution by long prosperity, others are vexed with hardships, that they may confirm the forces of their mind with the use and exercise of patience. Some are too much afraid of that which they are able to bear. Others make less account than there is cause of that which they cannot endure. All these she affrayeth with afflictions that they make trial of themselves. Many have bought the renown of this world with a glorious death. Some, overcoming all torments, have showed by their example that virtues cannot be conquered by miseries, which things how well and orderly they are done, and how much to their good upon whom they are seen to fall, there can be no doubt. For that sometime grievous, sometime pleasant things befall in like manner the wicked, proceedeth from the same causes. And as for adversity no man marvelleth because all think they deserve ill. Whose punishments do both terrify others from the like courses, and move them to amend themselves. And their prosperity is a great argument to the good, what they ought to judge of this happiness which they see oftentimes bestowed upon the wicked. In which thing also is to be considered that peradventure some have so headlong and untoward a disposition, that poverty would rather make him worse; whose disease is cured by Providence, with giving him store of money. Another, knowing his own guilty conscience, and comparing his character with his own estate, is afraid lest the loss of that should be grievous unto him, the use of which is pleasant.

Wherefore he resolveth to change his customs, and whiles he feareth to lose his prosperity, he forsaketh wickedness. The increase of honour undeservedly obtained hath thrown some headlong into their deserved destruction. Others are permitted to have authority to punish others, that they may exercise the good and punish the bad. For as there is no league between virtuous and wicked men, so neither can the wicked agree among themselves. Why not? Since they disagree within themselves by reason of their vices which tear their conscience, so that they many times do that which afterwards they wish undone. From whence that highest Providence often worketh that wonderful miracle, that evil men make those which are evil good. For some, considering the injustice done them by most wicked men, inflamed with hatred of evildoers have returned to the practice of virtue, procuring to be contrary to them whom they hate. For it is only a divine strength to which even evil things are good, when, by using them in due sort, it draweth some good effect out of them. For a certain order embraceth all things, so that even that which departeth from the order appointed to it, though it falleth into another, yet that is order also, lest confused rashness should bear any sway in the kingdom of Providence. 'But it is hard for me to rehea.r.s.e all this as if I were a G.o.d.'[160] For it is impossible for any man either to comprehend by his wit or to explicate in speech all the frame of G.o.d's work. Be it sufficient that we have seen thus much, that G.o.d, the author of all natures, directeth and disposeth all things to goodness, and while He endeavoureth to retain in His own likeness those things which He hath produced, He banisheth all evil from the bounds of His commonwealth, by the course of fatal necessity. So that if thou considerest the disposition of Providence, thou wilt perceive that evil, which is thought so to abound upon earth, hath no place left for it at all. But I see that long since burdened with so weighty a question, and wearied with my long discourse, thou expectest the delight of verses; wherefore take a draught, that, being refreshed, thou mayest be able to go forward.

[158] _Pharsal_. i. 126.

[159] Source unknown.

[160] Homer, _Il._ xii. 176.

VI.

Si uis celsi iura tonantis Pura sollers cernere mente, Aspice summi culmina caeli.

Illic iusto foedere rerum Veterem seruant sidera pacem. 5 Non sol rutilo concitus igne Gelidum Phoebes impedit axem Nec quae summo uertice mundi Flect.i.t rapidos Vrsa meatus.

Numquam occiduo lota profundo 10 Cetera cernens sidera mergi Cupit oceano tingere flammas.

Semper uicibus temporis aequis Vesper seras nuntiat umbras Reuehitque diem Lucifer almum. 15 Sic aeternos reficit cursus Alternus amor, sic astrigeris Bellum discors exulat oris.

Haec concordia temperat aequis Elementa modis, ut pugnantia 20 Vicibus cedant umida siccis Iungantque fidem frigora flammis Pendulus ignis surgat in altum Terraeque graues pondere sidant.

Isdem causis uere tepenti 25 Spirat florifer annus odores, Aestas Cererem feruida siccat, Remeat pomis grauis autumnus, Hiemem defluus inrigat imber.

Haec temperies alit ac profert 30 Quidquid uitam spirat in orbe.

Eadem rapiens condit et aufert Obitu mergens orta supremo.

Sedet interea conditor altus Rerumque regens flect.i.t habenas 35 Rex et dominus fons et origo Lex et sapiens arbiter aequi Et quae motu concitat ire, Sist.i.t retrahens ac uaga firmat.

Nam nisi rectos reuocans itus 40 Flexos iterum cogat in orbes, Quae nunc stabilis continet ordo Dissaepta suo fonte fatiscant.

Hic est cunctis communis amor Repetuntque boni fine teneri, 45 Quia non aliter durare queant, Nisi conuerso rursus amore Refluant causae quae dedit esse.

VI.

If thou would'st see G.o.d's laws with purest mind, Thy sight on heaven must fixed be, Whose settled course the stars in peace doth bind.

The sun's bright fire Stops not his sister's team, Nor doth the northern bear desire Within the ocean's wave to hide her beam.

Though she behold The other stars there couching, Yet she uncessantly is rolled About high heaven, the ocean never touching.

The evening light With certain course doth show The coming of the shady night, And Lucifer before the day doth go.

This mutual love Courses eternal makes, And from the starry spheres above All cause of war and dangerous discord takes.

This sweet consent In equal bands doth tie The nature of each element, So that the moist things yield unto the dry, The piercing cold With flames doth friendship keep, The trembling fire the highest place doth hold, And the gross earth sinks down into the deep.

The flowery year Breathes odours in the spring The scorching summer corn doth bear, The autumn fruit from laden trees doth bring.

The falling rain Doth winter's moisture give.

These rules thus nourish and maintain All creatures which we see on earth to live.

And when they die, These bring them to their end, While their Creator sits on high, Whose hand the reins of the whole world doth bend.

He as their King Rules them with lordly might.

From Him they rise, flourish, and spring, He as their law and judge decides their right.

Those things whose course Most swiftly glides away His might doth often backward force, And suddenly their wandering motion stay.

Unless His strength Their violence should bound, And them which else would run at length, Should bring within the compa.s.s of a round, That firm decree Which now doth all adorn Would soon destroyed and broken be, Things being far from their beginning borne.

This powerful love Is common unto all, Which for desire of good do move Back to the springs from whence they first did fall.

No worldly thing Can a continuance have Unless love back again it bring Unto the cause which first the essence gave.

VII.

Iamne igitur uides quid haec omnia quae diximus consequatur?" "Quidnam?"

inquam. "Omnem," inquit, "bonam prorsus esse fortunam." "Et qui id,"

inquam, "fieri potest?" "Attende," inquit. "c.u.m omnis fortuna uel iucunda uel aspera tum remunerandi exercendiue bonos tum puniendi corrigendiue improbos causa deferatur, omnis bona quam uel iustam constat esse uel utilem." "Nimis quidem," inquam, "uera ratio et si quam paulo ante docuisti prouidentiam fatumue considerem, firmis uiribus nixa sententia. Sed eam si placet inter eas quas inopinabiles paulo ante posuisti numeremus." "Qui?"

inquit. "Quia id hominum sermo communis usurpat et quidem crebro quorundam malam esse fortunam." "Visne igitur," inquit, "paulisper uulgi sermonibus accedamus, ne nimium uelut ab humanitatis usu recessisse uideamur?" "Vt placet," inquam. "Nonne igitur bonum censes esse quod prodest?" "Ita est,"

inquam, "Quae uero aut exercet aut corrigit, prodest?" "Fateor," inquam.

"Bona igitur?" "Quidni?" "Sed haec eorum est qui uel in uirtute positi contra aspera bellum gerunt, uel a uitiis declinantes uirtutis iter arripiunt." "Negare," inquam, "nequeo." "Quid uero iucunda, quae in praemium tribuitur bonis, num uulgus malam esse decernit?" "Nequaquam; uerum uti est ita quoque esse optimam censet." "Quid reliqua, quae c.u.m sit aspera, iusto supplicio malos coercet, num bonam populus putat?" "Immo omnium," inquam, "quae excogitari possunt, iudicat esse miserrimam." "Vide igitur ne opinionem populi sequentes quiddam ualde inopinabile confecerimus." "Quid?" inquam. "Ex his enim," ait, "quae concessa sunt, euenit eorum quidem qui uel sunt uel in possessione uel in prouectu uel in adeptione uirtutis, omnem quaec.u.mque sit bonam, in improbitate uero manentibus omnem pessimam esse fortunam." "Hoc," inquam, "uerum est, tametsi nemo audeat confiteri." "Quare," inquit, "ita uir sapiens moleste ferre non debet, quotiens in fortunae certamen adducitur, ut uirum fortem non decet indignari, quotiens increpuit bellicus tumultus; utrique enim, huic quidem gloriae propagandae illi uero conformandae sapientiae, difficultas ipsa materia est. Ex quo etiam uirtus uocatur quod suis uiribus nitens non superetur aduersis. Neque enim uos in prouectu positi uirtutis diffluere deliciis et emarcescere uoluptate uenistis. Proelium c.u.m omni fortuna nimis[161] acre conseritis, ne uos aut tristis opprimat aut iucunda corrumpat. Firmis medium uiribus occupate! Quidquid aut infra subsist.i.t aut ultra progreditur, habet contemptum felicitatis, non habet praemium laboris. In uestra enim situm manu qualem uobis fortunam formare malitis; omnis enim quae uidetur aspera nisi aut exercet aut corrigit punit.

[161] animis _codd. meliores._