<P_92>

<heading>

<font> PROSA </font> I . (BOETHPR-E3-P2,92.3)

</heading>

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 ; (BOETHPR-E3-P2,92.5)

but at last said I , O thou chief Support and Stay of languishing Minds
, how much hast thou refreshed me either-2 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 .
(BOETHPR-E3-P2,92.6)

Therefore I do not only not fear the Application of those Remedies ,
which thou didst say a little before were sharp ; (BOETHPR-E3-P2,92.7)

but I earnestly desire to hear what they are . (BOETHPR-E3-P2,92.8)

I well perceived that , returned she , when with silence and attention
thou didst receive my Words ; (BOETHPR-E3-P2,92.9)

and I did then expect such a State of Mind in thee ,
(BOETHPR-E3-P2,92.10)

or what is more true , I did then create in thee such an one .
(BOETHPR-E3-P2,92.11)

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 ;
(BOETHPR-E3-P2,92.12)

but when it is once swallowed it turns sweet , (BOETHPR-E3-P2,92.13)

and is most grateful to the Stomach . (BOETHPR-E3-P2,92.14)

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 ? (BOETHPR-E3-P2,92.15)

Whither is that I <P_93> Pray thee ? <paren> said I </paren> .
(BOETHPR-E3-P2,93.16)

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 . (BOETHPR-E3-P2,93.17)

<paren> But thy sight is so clouded with false Forms , and light
Appearances that it $can $not {TEXT:cannot} bear the Lusture of that
Object . (BOETHPR-E3-P2,93.18)

Then I intreat thee without delay , shew me that true Happiness .
(BOETHPR-E3-P2,93.19)

I will most willingly , at thy Desire , do it , replied she :
(BOETHPR-E3-P2,93.20)

but I will endeavour to describe that false and adulterate Cause which
is better known to thee ; (BOETHPR-E3-P2,93.21)

and that being full 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 . (BOETHPR-E3-P2,93.22)

<P_94>

<heading>

<font> </font> II . (BOETHPR-E3-P2,94.25)

</heading>

Then fixing her Eye a little , and as it were withdrawing her self into
the most inward Cabinet of her Mind , she thus began ;
(BOETHPR-E3-P2,94.27)

All the Care and manifold Studies of Men do indeed proceed in differing
Paths (BOETHPR-E3-P2,94.28)

but they tend to one only End , which is Happiness :
(BOETHPR-E3-P2,94.29)

And Happiness is that compleat Good , of which when a Man is once
possessed , he hath nothing more to desire . (BOETHPR-E3-P2,94.30)

This indeed is the Sovereign <P_95> Good of all , (BOETHPR-E3-P2,95.31)

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 .
(BOETHPR-E3-P2,95.32)

It is therefore apparent that Blessedness or Happiness is that perfect
State in which all other Goods meet and centre ; which , I have said ,
all Men endeavour to arrive at by differing Ways and Means :
(BOETHPR-E3-P2,95.33)

For in the Minds of Men there is naturally inserted a Desire of the
true Good (BOETHPR-E3-P2,95.34)

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 : (BOETHPR-E3-P2,95.35)

Others again believing Happiness to consist in being reverenced and
esteemed by their Country-men , endeavour all they can after Honours .
(BOETHPR-E3-P2,95.36)

There are also those who place it in Power , (BOETHPR-E3-P2,95.37)

and these endeavour either to rule themselves , or to be Favourites to
those who actually govern . (BOETHPR-E3-P2,95.38)

There are those also who fancy an high Renown to be the height of
Happiness ; (BOETHPR-E3-P2,95.39)

and these , by all the Arts of War and Peace , hasten to propagate
their Names , and to arrive at Glory . (BOETHPR-E3-P2,95.40)

Many measure the Fruits of this Good by Joy and Chearfulness ,
(BOETHPR-E3-P2,95.41)

and they think it the happiest thing in the World to abound in Luxury ,
and to be dissolved in Pleasures . (BOETHPR-E3-P2,95.42)

Some there are who use these Causes and Ends interchangeably ; as they
<P_96> who desire Riches as a Means to obtain Power and Pleasures ; or
as they who desire Power , either-5 that by it they may get Money or
purchase a Name . (BOETHPR-E3-P2,96.43)

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 ,
(BOETHPR-E3-P2,96.44)

and Wives and Children by others are desired for the sake of Pleasure .
(BOETHPR-E3-P2,96.45)

Only Friendship , which is a sacred kind of Tie , is not to be reckoned
amongst the Goods of Fortune , but amongst those of Vertue :
(BOETHPR-E3-P2,96.46)

but all other things are desired either-1 for the Power or the Pleasure
which they afford . (BOETHPR-E3-P2,96.47)

Now for the Goods of the Body , they are to be referred to the things
mentioned before ; (BOETHPR-E3-P2,96.48)

For Strength , and the large Proportion of Parts , seem to give Power
and Worthiness , Beauty and Swiftness , to afford Glory and Fame ;
(BOETHPR-E3-P2,96.49)

and Health and Indolence of Body yield Joy and Pleasure .
(BOETHPR-E3-P2,96.50)

In all these things it appears that Happiness is only wanting ;
(BOETHPR-E3-P2,96.51)

for whatever any one desireth above other things , he iudgeth that to
be the chief Good : (BOETHPR-E3-P2,96.52)

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 . (BOETHPR-E3-P2,96.53)

Thou hast now therefore before thine Eyes an exact Scheme and Form of
humane Felicity , that is , Riches , Honours , <P_97> Powers , Glory
and Pleasure , which last was only-2 considered by Epicure ;
(BOETHPR-E3-P2,97.54)

and consequently he did declare that Happiness consisted in that alone
, because he imagined that other things did withdraw Joy and
Cheerfulness from the Heart and Spirits . (BOETHPR-E3-P2,97.55)

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 head him home . (BOETHPR-E3-P2,97.56)

Do they , let me ask thee , seem to wander who endeavour to put
themselves into a Condition of wanting nothing ? (BOETHPR-E3-P2,97.57)

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 .
(BOETHPR-E3-P2,97.58)

Or are they guilty of folly who think that what is the best doth
deserve Esteem and Reverence ? (BOETHPR-E3-P2,97.59)

Certainly <P_98> no ; (BOETHPR-E3-P2,98.60)

for that thing is surely not vile and contemptible , which all Men with
so much Intention labour after . (BOETHPR-E3-P2,98.61)

Is not Power to be numbred amongst Goods ? (BOETHPR-E3-P2,98.62)

Why not ? (BOETHPR-E3-P2,98.63)

for is that to be esteemed feeble and without Strength , which is
apparently better than all other things ? (BOETHPR-E3-P2,98.64)

Is Renown not to be regarded ? (BOETHPR-E3-P2,98.65)

but it $can $not {TEXT:cannot} be denied , but that whatever is most
excellent seemeth also to be most renowned . (BOETHPR-E3-P2,98.66)

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 ?
(BOETHPR-E3-P2,98.67)

These are the things which Men desire to obtain and possess ,
(BOETHPR-E3-P2,98.68)

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
. (BOETHPR-E3-P2,98.69)

It must therefore be a Goal , of which all are in quest by so divers
Ways and different Studies : (BOETHPR-E3-P2,98.70)

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 . (BOETHPR-E3-P2,98.71)

<P_102>

<heading>

<font> PROSA </font> III . (BOETHPR-E3-P2,102.74)

</heading>

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 ,
(BOETHPR-E3-P2,102.76)

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 . (BOETHPR-E3-P2,102.77)

Consider now if Men can by those Means by which they endeavour to
attain Happiness , arrive at their desired End . (BOETHPR-E3-P2,102.78)

For if Riches , if Honours , and other the like Accessions can plant
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 . (BOETHPR-E3-P2,102.79)

But if so it be that these $can $not {TEXT: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 ? (BOETHPR-E3-P2,102.80)

First of all therefore I ask thee , who not long since didst abound in
Riches , whether sometimes in that great abundance thy Mind <P_103> was
not anxious and discomposed upon the receiving of any notable Injury ?
(BOETHPR-E3-P2,103.81)

<font> Boet. </font> 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 . (BOETHPR-E3-P2,103.82)

<font> Phil. </font> And was not that because something was absent
which thou didst desire , or something present which thou wouldst have
had away ? (BOETHPR-E3-P2,103.83)

<font> Boet. </font> So it was truly . (BOETHPR-E3-P2,103.84)

<font> Phil. </font> Why then thou desiredst the Presence of that , and
the Absence of this . (BOETHPR-E3-P2,103.85)

<font> Boet. </font> I confess it . (BOETHPR-E3-P2,103.86)

<font> Phil. </font> Every Man wanteth , that which he desireth .
(BOETHPR-E3-P2,103.87)

<font> Boet. </font> Doubtless he doth . (BOETHPR-E3-P2,103.88)

<font> Phil. </font> Can that Man then who wanteth any thing be said to
have all things within himself sufficient for his Necessities ?
(BOETHPR-E3-P2,103.89)

<font> Boet. </font> No . (BOETHPR-E3-P2,103.90)

<font> Phil. </font> And didst not thou in all thy Plenty labour under
this want ? (BOETHPR-E3-P2,103.91)

<font> Boet. </font> What then ? (BOETHPR-E3-P2,103.92)

<font> Phil. </font> Then hence it follows that Riches $can $not
{TEXT:cannot} put a Man beyond all want , nor make him self-sufficient
, although this was it which they seem'd to promise .
(BOETHPR-E3-P2,103.93)

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 . (BOETHPR-E3-P2,103.94)

<font> Boet. </font> I confess that . (BOETHPR-E3-P2,103.95)

<font> Phil. </font> It ought to be confess'd , when we see every Day
that the stronger takes it from the weaker . (BOETHPR-E3-P2,103.96)

From whence spring all Debates at Law , and all Complaints in Courts of
Judicature , but from this , that Men desire to recover their <P_104>
Estates and Goods , of which they have been bereft either-3 by Force or
Fraud ? (BOETHPR-E3-P2,104.97)

<font> Boet. </font> It is plain . (BOETHPR-E3-P2,104.98)

<font> Phil. </font> Then every Man needeth foreign Helps to maintain
the Possession of his Money . (BOETHPR-E3-P2,104.99)

<font> Boet. </font> Who denies it ? (BOETHPR-E3-P2,104.100)

<font> Phil. </font> But he would not want such Help unless he were the
Owner of Money , which he is in a possibility of losing .
(BOETHPR-E3-P2,104.101)

<font> Boet. </font> That is unquestionable . (BOETHPR-E3-P2,104.102)

<font> Phil. </font> Then is the thing turned into its contrary ;
(BOETHPR-E3-P2,104.103)

for Riches , which were thought to have made a Man self-sufficient , do
rather make him have need of Aid from others . (BOETHPR-E3-P2,104.104)

By what way do Riches drive away Necessity ? (BOETHPR-E3-P2,104.105)

Can rich Men be neither hungry nor thirsty ? (BOETHPR-E3-P2,104.106)

Are not the Bodies of the Rich sensible of Winter's Cold ?
(BOETHPR-E3-P2,104.107)

But perhaps thou mayst say , such Men have wherewith to satisfy this ,
and to quench that , and to keep out the other .
(BOETHPR-E3-P2,104.108)

By these Means $it $'s {TEXT:it's} true that Riches may comfort and
support those who suffer these things , (BOETHPR-E3-P2,104.109)

but they $can $not {TEXT:cannot} wholly free them from such
Inconveniences . (BOETHPR-E3-P2,104.110)

But if these Necessities , which are ever gaping and asking for more ,
$can $not {TEXT:cannot} be supplied with Wealth , then there still
remains something which should be satisfied . (BOETHPR-E3-P2,104.111)

I shall not now urge that the smallest things are sufficient for Nature
, and that nothing is enough for Avarice . (BOETHPR-E3-P2,104.112)

But if Riches $can $not {TEXT:cannot} remove Want , but rather create
it , why should Men vainly imagine that they can meet and supply all
humane Necessities ? (BOETHPR-E3-P2,104.113)

<P_105>

<heading>

<font> PROSA </font> IV . (BOETHPR-E3-P2,105.116)

</heading>

But it may be said that Dignities render those Men honoured and
esteem'd who possess them . (BOETHPR-E3-P2,105.118)

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 ?
(BOETHPR-E3-P2,105.119)

Surely no , (BOETHPR-E3-P2,105.120)

for it hath been found by experience , that they are so far from
expelling vitious Habits , <P_106> that they rather make them more
conspicuous . (BOETHPR-E3-P2,106.121)

Hence it is that we often so much disdain their being conferr'd upon
undeserving Men . For which Reason , <font> Catullus </font> called
<font> Nonius </font> the Consul , even when he was <P_107> sitting in
his Ivory Chair , the Botch or Impostume of the State .
(BOETHPR-E3-P2,107.122)

Dost thou not see what great Inconveniences Dignities have wrought to
wicked Men ? (BOETHPR-E3-P2,107.123)

Their Deformities would less appear if they were more obscure , and
could be content to be without honourable Titles .
(BOETHPR-E3-P2,107.124)

And let me now ask thee , if thou thy self <paren> notwithstanding the
Danger's which hang over thee </paren> couldst condescend to be
Colleague with <font> Decoratus </font> in the Magistracy , who hath
discovered himself to be a saucy Buffoon and an officious Informer ?
(BOETHPR-E3-P2,107.125)

For it is not reasonable to reverence those Men who have arrived at
Honours without deserving them : (BOETHPR-E3-P2,107.126)

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 . (BOETHPR-E3-P2,107.127)

<font> Boet. </font> No surely , (BOETHPR-E3-P2,107.128)

for Vertue hath her proper Worth , which she <P_108> transfers to those
who are her Votaries . (BOETHPR-E3-P2,108.129)

And forasmuch as Honours conferr'd by the People $can $not
{TEXT:cannot} make a Man worthy of them , it is clear that they do not
contain the genuine Beauty of true Worth and Dignity :
(BOETHPR-E3-P2,108.130)

In this Men also ought to be wary ; (BOETHPR-E3-P2,108.131)

for if a Man be so much the more abject , by how much the more he is
despised of everyone ; then Dignities which $can $not {TEXT: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 .
(BOETHPR-E3-P2,108.132)

Nor do Dignities themselves come off clear ; (BOETHPR-E3-P2,108.133)

for impious Persons are reveng'd on them , since they sully and stain
the Brightness of them by their contagious Villanies .
(BOETHPR-E3-P2,108.134)

And that thou mayst know that Esteem and Reverence $can $not
{TEXT: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 ? (BOETHPR-E3-P2,108.135)

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 . (BOETHPR-E3-P2,108.136)

But because Honours do not proceed from any Power in themselves , but
arise from the false <P_109> Opinion of Men , they immediately vanish ,
when they chance to be amongst those who do not esteem them to be
Dignities . (BOETHPR-E3-P2,109.137)

But this is amongst foreign Nations . (BOETHPR-E3-P2,109.138)

Let me then ask thee , if they always endure even with those from whom
they have their Beginnings ? (BOETHPR-E3-P2,109.139)

The Pretorship heretofore was a great and honourable Employ , and much
sought after , (BOETHPR-E3-P2,109.140)

but now it is only an empty Name , and an heavy Addition to the
Senator's Expence , (BOETHPR-E3-P2,109.141)

whoever heretofore had the Superintendency of the Markets , and was to
provide Corn for the People , and had the Care the 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 <P_110> splendid and
admired , and sometimes undervalued and slighted , as the Opinion of
the People flows or ebbs . (BOETHPR-E3-P2,110.142)

If Dignities therefore $can $not {TEXT:cannot} give Men Reverence and
Esteem , if they become vile by the Contagion of ill Men , if they lost
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 ,
(BOETHPR-E3-P2,110.143)

or what Dignity can they confer on others ? (BOETHPR-E3-P2,110.144)

<P_111>

<heading>

<font> PROSA </font> V . (BOETHPR-E3-P2,111.147)

</heading>

<font> Phil. </font> Can Kingdoms or the Familiarity of Princes make a
man mighty ? (BOETHPR-E3-P2,111.149)

<font> Boet. </font> How can it be otherwise , since their Felicity
doth always endure ? (BOETHPR-E3-P2,111.150)

<font> Ph. </font> But mistake not , (BOETHPR-E3-P2,111.151)

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 . (BOETHPR-E3-P2,111.152)

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 ?
(BOETHPR-E3-P2,111.153)

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 ?
(BOETHPR-E3-P2,111.154)

But although humane Empires extend themselves far and wide , there must
of necessity be many People over which every King can have no Command ;
(BOETHPR-E3-P2,111.155)

and on whatsoever Hand this Power which constitutes Happiness shall
fail , there must Impotence enter , which causes Misery .
(BOETHPR-E3-P2,111.156)

Hence therefore it is natural to aver , that Princes must have a larger
<P_112> Portion of Misery than of its contrary .
(BOETHPR-E3-P2,112.157)

A 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 . (BOETHPR-E3-P2,112.158)

What then is this thing call'd Power , which $can $not {TEXT:cannot}
expel Care , nor banish Fear ? (BOETHPR-E3-P2,112.159)

Men desire to live secure , (BOETHPR-E3-P2,112.160)

but $can $not {TEXT:cannot} ; (BOETHPR-E3-P2,112.161)

and yet they glory in and boast of their Power .
(BOETHPR-E3-P2,112.162)

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 <P_113> more afraid , and whose
Power is seated in the Number of his Attendance ?
(BOETHPR-E3-P2,113.163)

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 . (BOETHPR-E3-P2,113.164)

<font> Nero </font> would allow <font> Seneca </font> his Friend and
Tutor this only Favour , to chuse the manner of his Death after he had
condemned him . (BOETHPR-E3-P2,113.165)

The Emperor <font> Antoninus </font> <P_114> exposed <font> Papinian
</font> , who had long been great at Court , to fall by the Swords of
his Souldiers . (BOETHPR-E3-P2,114.166)

Both of them would willingly have renounced their Authority ;
(BOETHPR-E3-P2,114.167)

and <font> Seneca </font> was willing to have given his whole Estate ,
and all his Riches into the Hands of <font> Nero </font> , and to have
retired : (BOETHPR-E3-P2,114.168)

but whilst the Force of Fate pushed them on towards their Fall ,
neither of them could accomplish what they desired to have done .
(BOETHPR-E3-P2,114.169)

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 $can $not
{TEXT:cannot} be acquitted of it ? (BOETHPR-E3-P2,114.170)

Are those Friends to be trusted to in time of need , whose Friendship
is not founded upon Vertue , but upon thy Fortune ?
(BOETHPR-E3-P2,114.171)

Believe it , they whom thy happy Estate have made so , will change when
that is altered ; (BOETHPR-E3-P2,114.172)

and when thou art miserable , they will be thy Enemies .
(BOETHPR-E3-P2,114.173)

And what Plague in the World can be greater , or hurt thee more than
such an Enemy who hath gained an Intimacy with thee ?
(BOETHPR-E3-P2,114.174)

<P_116>

<heading>

<font> PROSA </font> VI . (BOETHPR-E3-P2,116.177)

</heading>

But O how deceitful oft , and how deformed is the thing called Glory !
(BOETHPR-E3-P2,116.179)

Hence not without Reason did the Tragedian exclaim ;
{COM:greek_omitted} <font> O Glory , Glory , there are thousands of men
who have deserved nothing , whose Lives nevertheless thou hast rendred
famous ! </font> (BOETHPR-E3-P2,116.180)

for many have surrepitiously gotten to themselves great Names by the
false and mistaken Opinions of the Vulgar , than which nothing can be
more mean and base : (BOETHPR-E3-P2,116.181)

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 . (BOETHPR-E3-P2,116.182)

But if Esteem and Praise be purchased by Defect , 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 ?
(BOETHPR-E3-P2,116.183)

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 .
(BOETHPR-E3-P2,116.184)

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
<P_117> necessity must follow , that he whom thou accountest glorious
must to the greatest part of the World be inglorious and obscure .
(BOETHPR-E3-P2,117.185)

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 . (BOETHPR-E3-P2,117.186)

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 : (BOETHPR-E3-P2,117.187)

For Nobility seems to be that fame and Praise which proceedeth from the
Merits of Ancestors . (BOETHPR-E3-P2,117.188)

Now if Praise can give Nobility , they necessarily are noble who are
praised . (BOETHPR-E3-P2,117.189)

Then it follows thou canst derive no Splendor from the Nobility of
another , if thou hast none of thine own . (BOETHPR-E3-P2,117.190)

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 the Vertue of their Progenitors .
(BOETHPR-E3-P2,117.191)

<P_118>

<heading>

<font> PROSA </font> VII . (BOETHPR-E3-P2,118.194)

</heading>

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 ? (BOETHPR-E3-P2,118.196)

What dangerous Diseases , what intolerable Pains , being like Fruits of
Iniquity , do they bring to the Bodies of those who enjoy them ?
(BOETHPR-E3-P2,118.197)

and what Joys are to be found in the Motions of them , I confess I know
not . (BOETHPR-E3-P2,118.198)

But this I know , that whoever will call to mind his Luxury and Lusts ,
shall find much bitterness in the Issue of them .
(BOETHPR-E3-P2,118.199)

If these things can make Men happy , I see no Cause why Beasts also may
<P_119> not be said to be in a possibility of obtaining Happiness ,
since by their Instinct they are urged to intend and pursue bodily
Delight . (BOETHPR-E3-P2,119.200)

The Satisfaction of having a Wife and Children were great ,
(BOETHPR-E3-P2,119.201)

but it hath been said , though against Nature , that some in their
Children have found Tormentors : (BOETHPR-E3-P2,119.202)

How biting and uneasy the Condition of such is , it is not necessary to
tell thee , who hath before this tried it , and who are not under so
great a Discomposure . (BOETHPR-E3-P2,119.203)

In this I approve the Opinion of <font> Euripides </font> , who said ,
that he who hath no Children is happy in his Misfortune .
(BOETHPR-E3-P2,119.204)

<P_120>

<heading>

<font> PROSA </font> VIII . (BOETHPR-E3-P2,120.207)

</heading>

From what I have said then it may without doubt appear , that all these
mentioned Ways are wrong and deceitful , and $can $not {TEXT:cannot}
lead Men to that Happiness which they promise : (BOETHPR-E3-P2,120.209)

And with how many Evils and Inconveniences they are perplexed , I shall
soon shew thee . (BOETHPR-E3-P2,120.210)

Consider then thus : (BOETHPR-E3-P2,120.211)

Hast thou a mind to amass Wealth ? (BOETHPR-E3-P2,120.212)

then thou must bereave the Possessor of it . (BOETHPR-E3-P2,120.213)

Wouldst thou shine in Dignities and Titles ? (BOETHPR-E3-P2,120.214)

thou must supplicate him who is the Fountain of them , and who only can
confer them ; (BOETHPR-E3-P2,120.215)

and so thou who desirest to outgo others in Honour , shall by meanly
asking it become contemptible . (BOETHPR-E3-P2,120.216)

Dost thou affect Power ? (BOETHPR-E3-P2,120.217)

thou wilt expose thy self to Danger , by subjecting thy self to the
Traps and Snares of those who are under thee . (BOETHPR-E3-P2,120.218)

Art thou desirous of Glory ? (BOETHPR-E3-P2,120.219)

being distracted by sharp and severe Dispensations , thou shalt forgo
thy Security and Quiet . (BOETHPR-E3-P2,120.220)

Wouldst thou lead a voluptuous life ? (BOETHPR-E3-P2,120.221)

think then that all Men will scorn and contemn him who is a Slave to
that vile and frail thing , his Body . (BOETHPR-E3-P2,120.222)

And now upon how weak a Foundation do they build , upon how uncertain a
Possession do they rely , who value and affect corporal Delights ?
(BOETHPR-E3-P2,120.223)

Canst thou surpass the Elephant <P_121> in Bulk , or the Oxe in
Strength ? (BOETHPR-E3-P2,121.224)

Canst thou excel the Tigers in Swiftness ? (BOETHPR-E3-P2,121.225)

Behold the vast Space and Extention of the Heavens , their Firmness ,
and the Swiftness of their Motions , (BOETHPR-E3-P2,121.226)

and then at length cease to admire vile or less things .
(BOETHPR-E3-P2,121.227)

Nor is the Heaven more to be admired for these Qualities mentioned ,
than for those exact orders and Methods by which it is governed .
(BOETHPR-E3-P2,121.228)

How fleeting , and of how short Duration is Beauty and Exactness of
Feature , (BOETHPR-E3-P2,121.229)

how swiftly it passeth , fading sooner than a vernal Flower !
(BOETHPR-E3-P2,121.230)

For as <font> Aristotle </font> saith , if a Man had the Eyes of a
<font> Lynx </font> , 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 <font> Alcibiades </font> , whose outward Form
was so fair and charming , find it noisom and foul ?
(BOETHPR-E3-P2,121.231)

And therefore thy Nature doth not make thee appear beautiful , <P_122>
but the Infirmity of the Eyes of thy Beholders .
(BOETHPR-E3-P2,122.232)

Esteem bodily Goods as much as thou wilt , (BOETHPR-E3-P2,122.233)

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 $can $not {TEXT: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 .
(BOETHPR-E3-P2,122.234)

{COM:insert_helsinki_1_here}

<P_148>

<heading>

<font> PROSA </font> XII . (BOETHPR-E3-P2,148.238)

</heading>

<font> Boet. </font> I now very much assent to <font> Plato </font> ,
since this second time thou hast brought these things to my remembrance
. (BOETHPR-E3-P2,148.240)

At first when my Memory was drowned by the Conjunction of my Body with
my Soul , (BOETHPR-E3-P2,148.241)

and then when I afterwards lost it in those Pressures of Sorrow under
which I laboured . (BOETHPR-E3-P2,148.242)

<font> Ph. </font> 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 .
(BOETHPR-E3-P2,148.243)

<font> Bo. </font> What thing was that ? (BOETHPR-E3-P2,148.244)

<font> Ph. </font> It was , by what Power the Universe is governed .
(BOETHPR-E3-P2,148.245)

<font> Bo. </font> I confess I did in that <P_149> own my want of
Knowledg ; (BOETHPR-E3-P2,149.246)

but although I have a Prospect of what thou wilt infer , yet I desire
to hear it made more plain from thy Mouth . (BOETHPR-E3-P2,149.247)

<font> Ph. </font> A little time before thou didst think that there was
no Reason to doubt but that this World was governed by God .
(BOETHPR-E3-P2,149.248)

<font> Bo. </font> Nor do I think otherwise now ,
(BOETHPR-E3-P2,149.249)

nor shall I ever think that it ought to be doubted ;
(BOETHPR-E3-P2,149.250)

and I will briefly recount to you the Reasons which lead me to this
Opinion . (BOETHPR-E3-P2,149.251)

The differing and contrariant Parts of which this World is compos'd ,
had never been brought together into one beautiful Form , without the
Assistanoe of a powerful Hand to join them : (BOETHPR-E3-P2,149.252)

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 :
(BOETHPR-E3-P2,149.253)

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 . (BOETHPR-E3-P2,149.254)

I give this excellent Being , whatever it is , by which all things
created endure , and are actuated and informed , the known Denomination
of God . (BOETHPR-E3-P2,149.255)

<font> Ph. </font> 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 <P_150> and safe , and that thou mayst revisit thy own
Countrey : (BOETHPR-E3-P2,150.256)

But let us reflect a little upon what we have before proposed .
(BOETHPR-E3-P2,150.257)

Have not we agreed that Sufficiency is of the Nature of true Happiness
? (BOETHPR-E3-P2,150.258)

And have we not granted that God is that true Happiness ?
(BOETHPR-E3-P2,150.259)

<font> Bo. </font> We have . (BOETHPR-E3-P2,150.260)

<font> Ph. </font> And that towards the Government of this World he
shall need no Helps or foreign Instruments ? (BOETHPR-E3-P2,150.261)

for if he should , he should not then be self-sufficient .
(BOETHPR-E3-P2,150.262)

<font> Bo. </font> That necessarily follows . (BOETHPR-E3-P2,150.263)

<font> Ph. </font> Therefore by himself alone he disposeth of all
things . (BOETHPR-E3-P2,150.264)

<font> Bo. </font> It $can $not {TEXT:cannot} be denied .
(BOETHPR-E3-P2,150.265)

<font> Ph. </font> And I have shewed that God is the real Good .
(BOETHPR-E3-P2,150.266)

<font> Bo. </font> I remember it well . (BOETHPR-E3-P2,150.267)

<font> Ph. </font> 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 ; (BOETHPR-E3-P2,150.268)

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 . (BOETHPR-E3-P2,150.269)

<font> Bo. </font> I entirely agree to this , (BOETHPR-E3-P2,150.270)

and I did foresee before that this was it which thou wert about to say
. (BOETHPR-E3-P2,150.271)

<font> Ph. </font> I believe it ; (BOETHPR-E3-P2,150.272)

and now I believe thy Eyes are more intent upon these great Truths .
(BOETHPR-E3-P2,150.273)

But what I shall say is not less open to thy View .
(BOETHPR-E3-P2,150.274)

<font> Bo. </font> What is that . (BOETHPR-E3-P2,150.275)

<font> Ph. </font> 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 , (BOETHPR-E3-P2,150.276)

can it be doubted but <P_151> 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 ? (BOETHPR-E3-P2,151.277)

<font> Bo. </font> That must necessarily be , (BOETHPR-E3-P2,151.278)

otherwise the Government could not subsist : (BOETHPR-E3-P2,151.279)

if People were suffered to draw different ways , there would be no
Safety for those who obey . (BOETHPR-E3-P2,151.280)

<font> Ph. </font> Is there any Being then , which follows the Dictates
of Nature , that endeavours to go contrary to the laws of God ?
(BOETHPR-E3-P2,151.281)

<font> Bo. </font> No surely . (BOETHPR-E3-P2,151.282)

<font> Ph. </font> 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 ? (BOETHPR-E3-P2,151.283)

<font> Bo. </font> If there were such an one , certainly it could never
prevail . (BOETHPR-E3-P2,151.284)

<font> Ph. </font> Then there is nothing that either will or can resist
this Sovereign Good which ruleth all things powerfully , and disposeth
them softly and harmoniously . (BOETHPR-E3-P2,151.285)

<font> Bo. </font> 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 . (BOETHPR-E3-P2,151.286)

<font> Ph. </font> Thou hast read , amongst the Mythologists , the
Story of the Giants who stormed Heaven ; (BOETHPR-E3-P2,151.287)

but the Divine Arms , according to their Demerits , repell'd and
punished <P_152> them : (BOETHPR-E3-P2,152.288)

But wilt thou now that we commit and compare our Reasons together ?
(BOETHPR-E3-P2,152.289)

Perhaps by so doing some clear Spark of Truth may break out .
(BOETHPR-E3-P2,152.290)

<font> Bo. </font> Do as it pleaseth thee . (BOETHPR-E3-P2,152.291)

<font> Ph. </font> No Body then will doubt but that God is Omnipotent .
(BOETHPR-E3-P2,152.292)

<font> Bo. </font> No Man in his Senses doubteth of that .
(BOETHPR-E3-P2,152.293)

<font> Ph. </font> And that there is nothing which he who is Almighty
$can $not {TEXT:cannot} do . (BOETHPR-E3-P2,152.294)

<font> Bo. </font> Nothing surely . (BOETHPR-E3-P2,152.295)

<font> Ph. </font> Can God then do Evil ? (BOETHPR-E3-P2,152.296)

<font> Bo. </font> No . (BOETHPR-E3-P2,152.297)

<font> Ph. </font> Is Evil nothing ? since he $can $not {TEXT:cannot}
do it who can do all things . (BOETHPR-E3-P2,152.298)

<font> Bo. </font> 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 ?
(BOETHPR-E3-P2,152.299)

Dost thou endeavour then to amuse me by thy intricate Reasonings ,
enclosing me in a wonderful Circle of Divine Simplicity ?
(BOETHPR-E3-P2,152.300)

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 :
(BOETHPR-E3-P2,152.301)

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 .
(BOETHPR-E3-P2,152.302)

Again thou saidst that the very Form of Good was the Substance of Good
and Happiness ; (BOETHPR-E3-P2,152.303)

and didst teach , that that was the only genuine Good which was desired
by all things in Nature . (BOETHPR-E3-P2,152.304)

Thus further didst argue and demonstrate , that God by his <P_153>
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 : (BOETHPR-E3-P2,153.305)

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 . (BOETHPR-E3-P2,153.306)

<font> Ph. </font> I have not deluded thee , (BOETHPR-E3-P2,153.307)

for by the Assistance of God , for which we lately prayed , we have run
through our chief Work : (BOETHPR-E3-P2,153.308)

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 ; (BOETHPR-E3-P2,153.309)

but , as <font> Parmenides </font> saith of it , {COM:greek_omitted}
God is like to a sphere which is every way round .
(BOETHPR-E3-P2,153.310)

He rolleth the moving Globe of the world , whilst he himself remains
immobile : (BOETHPR-E3-P2,153.311)

And if I have not drawn my Reasons from things without , but those
within the Comopass of my Subject , wonder not at it ;
(BOETHPR-E3-P2,153.312)

for as <font> Plato </font> before hath taught us , there ought to be a
Consonancy and Alliance betwixt the Word and the Matter which we handle
. (BOETHPR-E3-P2,153.313)

<P_159>

<heading>

<font> PROSA </font> I . (BOETHPR-E3-P2,159.316)

</heading>

When Philosophy , preserving the Dignity and the Gravity of her
Countenance , had in soft and sweet Strains sung these things , I not
having wholly forgot my Grief , and the distemper of my Mind remaining
, did thus interrupt her , being now ready to have continued her
Discourse . (BOETHPR-E3-P2,159.318)

Those things , O thou Fore-runner and giver of the true Light ! which
thou hast hitherto delivered , are evidently clear and unanswerable ,
as well from that divine Testimony which they bear about them , as from
thy irrefragable Reasons : (BOETHPR-E3-P2,159.319)

and although I had forgotten them , through the Prevalency of Grief for
the many Injuries which I have endured , yet , as thou hast said , I
was not wholly ignorant of them : (BOETHPR-E3-P2,159.320)

But this one thing , I must own , is the greatest Cause of my Sorrow ,
to wit , that whilst there is one good Ruler of all things , there
should be any Evil at all , or at the least , that it should pass
unpunished . (BOETHPR-E3-P2,159.321)

And how worthy this is of Admiration thou mayst consider .
(BOETHPR-E3-P2,159.322)

To this also another greater Mischief is adjoined :
(BOETHPR-E3-P2,159.323)

For while Impiety doth bear Command and flourish , Vertue doth not only
want its Reward , (BOETHPR-E3-P2,159.324)

but is also trampled upon by wicked <P_160> Men ,
(BOETHPR-E3-P2,160.325)

and bears the Punishment due to its Enemy . (BOETHPR-E3-P2,160.326)

No Man therefore can enough wonder and complain that Affairs should
move so under the Governance of a God all-knowing , almighty , and
willing nothing but what is the best . (BOETHPR-E3-P2,160.327)

And it would indeed , returned she , be a thing not only of infinite
Wonder , but also horribly monstrous , if in the well-regulated Family
of so great a Master , the worthless Vessels , as thou imaginest ,
should be honoured , and the more pretious ones be despised :
(BOETHPR-E3-P2,160.328)

But thou art mistaken , (BOETHPR-E3-P2,160.329)

it is not truly so : (BOETHPR-E3-P2,160.330)

For if these Conclusions which I have drawn be a little reserved entire
, thou shalt well know by the Authority of God , of whose Reign and
Government I now speak , that the Good are always powerful and mighty ,
the evil Men ever Cast-aways and weak ; that Vice never passeth without
its Punishment , nor Vertue without its Rewards ; that Happiness always
attends good Men , and Misfortunes the wicked . (BOETHPR-E3-P2,160.331)

These and many other things of this kind shall be proved to thee ,
which may put an end to thy complaints , and strengthen thee with all
Firmness and Solidity . (BOETHPR-E3-P2,160.332)

and because I have lately shewn to thee , with a full Pace , the Figure
of true Happiness , and also in what it is placed , and all things
being run through which I think necessary to be premised , I shall now
chalk out to thee that direct way which will <P_161> lead thee again to
thy own Habitation . (BOETHPR-E3-P2,161.333)

I will also affix Wings to thy Mind , by which it may raise it self on
high , that so all Trouble being done away , and all Obstacles remov'd
, thou mayst by my Direction , by my Way , by my Conveniences of
travelling , return safe into thy own Country . (BOETHPR-E3-P2,161.334)

<P_163>

<heading>

<font> PROSA </font> II . (BOETHPR-E3-P2,163.337)

</heading>

<font> Boet. </font> O Wonderful ! (BOETHPR-E3-P2,163.339)

thou promisest great things indeed ! (BOETHPR-E3-P2,163.340)

nor do I doubt but thou canst perform them : (BOETHPR-E3-P2,163.341)

therefore I intreat thee , without delay , to satisfy my Expectation .
(BOETHPR-E3-P2,163.342)

<font> Ph. </font> First then thou shalt know that vertuous Men are
always armed with Power , and that the wicked are always destitute of
Strength ; (BOETHPR-E3-P2,163.343)

and these Assertions do mutually demonstrate each other :
(BOETHPR-E3-P2,163.344)

For since Good and Evil are contrary , if Good be powerful , Evil must
be weak and frail ; (BOETHPR-E3-P2,163.345)

and if thou knowest the Frailness of Evil , the Firmness of Good must
also be known to thee . (BOETHPR-E3-P2,163.346)

But that the Credit and Truth of my Opinion may appear more abundantly
, I will proceed in both ways , confirming what is proposed now on this
, now on that part . (BOETHPR-E3-P2,163.347)

There are two Poles upon which all humane Actions do turn , that is to
say , the Will and Power ; (BOETHPR-E3-P2,163.348)

if either of these be absent , nothing can be done :
(BOETHPR-E3-P2,163.349)

For the Will being wanting , <P_164> no Man attempts to do that which
he will not do ; (BOETHPR-E3-P2,164.350)

and if Power faileth , the Will is of no Effect .
(BOETHPR-E3-P2,164.351)

Hence it is , that if thou seest any Man desirous to obtain that which
he doth not compass , thou needst not doubt but he wanted the Power of
obtaining that which he would have . (BOETHPR-E3-P2,164.352)

<font> Bo. </font> $That $'s {TEXT:That's} clear ,
(BOETHPR-E3-P2,164.353)

nor can it be denied . (BOETHPR-E3-P2,164.354)

<font> Ph. </font> Whom then thou seest do that which he had a mind to
do , canst thou doubt that he had a Power to do it ?
(BOETHPR-E3-P2,164.355)

<font> Bo. </font> No surely . (BOETHPR-E3-P2,164.356)

<font> Ph. </font> And in that a Man is able to do a thing , Men esteem
him mighty ; (BOETHPR-E3-P2,164.357)

and in that he is not able , he is looked upon as weak .
(BOETHPR-E3-P2,164.358)

<font> Bo. </font> I confess it . (BOETHPR-E3-P2,164.359)

<font> Ph. </font> Dost thou remember then that it was collected from
former Reasons ; that every Intention of Man's Will , however actuated
by different Studies , doth hasten towards Happiness ?
(BOETHPR-E3-P2,164.360)

<font> Bo. </font> I remember well that that was demonstrated .
(BOETHPR-E3-P2,164.361)

<font> Ph. </font> Canst thou call to mind that it hath been shewed ,
that Happiness is the Sovereign Good , and that when Happiness is
sought for , Good is desired of all ? (BOETHPR-E3-P2,164.362)

<font> Bo. </font> I need not call it to mind , because it is always
fixed in my Memory . (BOETHPR-E3-P2,164.363)

<font> Ph. </font> All Men then , the good as well as the bad , with
one and the same Intention , endeavour to arrive at Good .
(BOETHPR-E3-P2,164.364)

<font> Bo. </font> It naturally follows . (BOETHPR-E3-P2,164.365)

<font> Ph. </font> And it is certain when Men have obtained Good , they
are made good . (BOETHPR-E3-P2,164.366)

<font> Bo. </font> It is most certain . (BOETHPR-E3-P2,164.367)

<font> Ph. </font> Do good Men obtain then what they desire ?
(BOETHPR-E3-P2,164.368)

<font> Bo. </font> It seems so . (BOETHPR-E3-P2,164.369)

<font> Ph. </font> But if evil Men obtain <P_165> the Good which they
desire , they may not still be evil ? (BOETHPR-E3-P2,165.370)

<font> Bo. </font> So it is . (BOETHPR-E3-P2,165.371)

<font> Ph. </font> Since therefore then both Parties are in quest of
Good , but these only obtain it and the other lose it , it is not at
all to be doubted but that good Men are powerful , and the wicked weak
and feeble . (BOETHPR-E3-P2,165.372)

<font> Bo. </font> Whoever doubts of this , does neither rightly
consider the Nature of things , nor understand the Consequences of
Reasoning . (BOETHPR-E3-P2,165.373)

<font> Ph. </font> Again , if there be two , who , according to Nature
, propose to themselves the same thing , and one of them acts naturally
, and performs his Intention , but the other $can $not {TEXT:cannot}
administer the natural Office , but imitates him by another Method than
what is agreeable to Nature , who did accomplish his Purpose , yet this
Man doth not attain his End ; which of these dost thou judg to be most
powerful ? (BOETHPR-E3-P2,165.374)

<font> Bo. </font> Although I guess at what thou sayst , yet I desire
thou wouldst further explain thy self . (BOETHPR-E3-P2,165.375)

<font> Ph. </font> Thou wilt not deny but the Motion of Walking is
natural to Men ? (BOETHPR-E3-P2,165.376)

<font> Bo. </font> No , I $can $not {TEXT:cannot} .
(BOETHPR-E3-P2,165.377)

<font> Ph. </font> And thou doubtest not , but to perform this Motion
is the natural Office of the Feet ? (BOETHPR-E3-P2,165.378)

<font> Bo. </font> Nor will I deny it . (BOETHPR-E3-P2,165.379)

<font> Ph. </font> If then he who is able to use his Feet walks , and
if another to whom this natural Office of the Feet is wanting ,
creeping upon his Hands , doth endeavour to walk , which of these , by
right , ought to be esteemed more able ? (BOETHPR-E3-P2,165.380)

<font> Bo. </font> Proceed with what remains ; (BOETHPR-E3-P2,165.381)

for no <P_166> one doubteth but he who is able to move naturally upon
his Feet , is more powerful than he who $can $not {TEXT:cannot} .
(BOETHPR-E3-P2,166.382)

<font> Ph. </font> But the Sovereign Good , which even the Vertuous and
Impious propose to themselves as their End , by the one Party is sought
by the natural means of Vertue , whilst the other endeavours after it
by various and differing Desires of earthly things , which is not the
natural way of obtaining it ; (BOETHPR-E3-P2,166.383)

dost thou think otherwise ? (BOETHPR-E3-P2,166.384)

<font> Bo. </font> No ; (BOETHPR-E3-P2,166.385)

for the Consequence is plain , (BOETHPR-E3-P2,166.386)

and it appears out of that which before I granted , which was , that
the Good were endowed with Power and Might , and that the evil Men were
destitute of it . (BOETHPR-E3-P2,166.387)

<font> Ph. </font> Thou dost rightly run before me ;
(BOETHPR-E3-P2,166.388)

and it is a good Sign , as Physicians observe , when Nature exerts her
self , and resists the Malady . (BOETHPR-E3-P2,166.389)

But because I perceive thou art quick of Apprehension , and ready to
understand , I shall continue to thee my Reasons :
(BOETHPR-E3-P2,166.390)

Behold then how plainly the Infirmity and Weakness of vitious Men lies
open , who $can $not {TEXT:cannot} even attain to that to which their
natural Intention leads them , and which it almost compels them to seek
. (BOETHPR-E3-P2,166.391)

And what does thou think would become of these Men , if they were
deserted by this almost unconquerable Bent and Help of Nature , which
always goes before them ? (BOETHPR-E3-P2,166.392)

Consider with thy self how great the Impotence of wicked Men is :
(BOETHPR-E3-P2,166.393)

Nor are they slight and empty things to which they <P_167> aspire , and
which they have not Power to obtain . (BOETHPR-E3-P2,167.394)

But they attempt the chief and highest of all things ,
(BOETHPR-E3-P2,167.395)

and there they fail ; (BOETHPR-E3-P2,167.396)

nor can bring that to effect after which they by Day and Night
endeavour ; and in the obtaining of which the Might of the Vertuous is
eminent . (BOETHPR-E3-P2,167.397)

For as thou mayst deem him a good Walker , who hath been able to go so
far on his Feet , that no way doth lie beyond the Place at which he is
arrived ; so must thou necessarily judg him to be most mighty , who
hath attained that thing beyond which nothing is to be desired .
(BOETHPR-E3-P2,167.398)

True then it is , that wicked Men are wholly destitute of those Powers
which the Good amply possess : (BOETHPR-E3-P2,167.399)

For why do they leave Vertue and pursue Vice ? (BOETHPR-E3-P2,167.400)

Is it because they know not Good ? (BOETHPR-E3-P2,167.401)

But what is more weak and base than the Blindness of Ignorance ?
(BOETHPR-E3-P2,167.402)

or are they perhaps acquainted with the way which they ought to follow
? (BOETHPR-E3-P2,167.403)

But Lust , or some inordinate Desires do lead them aside ;
(BOETHPR-E3-P2,167.404)

so doth also Intemperance to weak Natures , which $can $not
{TEXT:cannot} resist Vice . (BOETHPR-E3-P2,167.405)

But do they knowingly and willingly desert Good , and turn to Evil ?
(BOETHPR-E3-P2,167.406)

But this way they do not only cease to be mighty , but also even to be
. (BOETHPR-E3-P2,167.407)

For those who neglect the common End of all Beings , do also leave off
to be . Which thing perhaps to some may seem wonderful , that the
Vitious , who make up the most numerous Part of Mankind , should not
<P_168> be Men , (BOETHPR-E3-P2,168.408)

but it is most truly so . (BOETHPR-E3-P2,168.409)

And thus it is . (BOETHPR-E3-P2,168.410)

I do not deny but that the Wicked are wicked ; (BOETHPR-E3-P2,168.411)

but that they have any Being , purely and simply , I deny :
(BOETHPR-E3-P2,168.412)

For as thou mayst call a Carcase a dead Man , but simply thou canst not
call it a Man ; so will I grant that the Vitious are vitious Men ,
(BOETHPR-E3-P2,168.413)

but absolutely that they exist I $can $not {TEXT:cannot} confess .
(BOETHPR-E3-P2,168.414)

That thing is or hath a Being which observeth its Order , and retains
its Nature ; (BOETHPR-E3-P2,168.415)

but that which faileth in this , deserteth its natural Being .
(BOETHPR-E3-P2,168.416)

But thou mayst say , that even the Wicked have a Power to act :
(BOETHPR-E3-P2,168.417)

Nor will I deny it ; (BOETHPR-E3-P2,168.418)

but this their Power is not-1 derived from Strength but Weakness .
(BOETHPR-E3-P2,168.419)

They can do Evil , $'t $is {TEXT:'tis} true , (BOETHPR-E3-P2,168.420)

but they could not do that if they persevered in doing Good ; which
Possibility doth clearly demonstrate that they can do nothing :
(BOETHPR-E3-P2,168.421)

For if , as we have before gathered , Evil be nothing , it is clear
that whilst flagitious Men can only do ill , they can do nothing .
(BOETHPR-E3-P2,168.422)

And that thou mayst understand what is the Bent and Force of this Power
, we have before determined that nothing is more powerful than the
Sovereign Good . (BOETHPR-E3-P2,168.423)

<font> Bo. </font> $That $'s {TEXT:That's} true .
(BOETHPR-E3-P2,168.424)

<font> Ph. </font> And that Sovereign Good can do no ill .
(BOETHPR-E3-P2,168.425)

<font> Bo. </font> It can do none . (BOETHPR-E3-P2,168.426)

<font> Ph. </font> Is there then any one who thinks that Men can do all
things ? (BOETHPR-E3-P2,168.427)

<font> Bo. </font> No Man surely who is not mad .
(BOETHPR-E3-P2,168.428)

<font> Ph. </font> But they may do Evil . (BOETHPR-E3-P2,168.429)

<font> Bo. </font> I wish they could not . (BOETHPR-E3-P2,168.430)

<font> Ph. </font> Then since he who can only do Good , can <P_169> do
all things , and those who are powerful to do Evil $can $not
{TEXT:cannot} do all things , it is most evident that those who do Evil
are less powerful . (BOETHPR-E3-P2,169.431)

And yet it further assists me towards the proving of what I have shewed
, that all Power is to be reckoned amongst things to be desired ; and
that all things are to be referr'd to the chief Good , as the Height
and Eminency of their Nature : (BOETHPR-E3-P2,169.432)

But the Power of committing Wickedness $can $not {TEXT:cannot} be
referred to that Good ; (BOETHPR-E3-P2,169.433)

therefore it is not desirable : (BOETHPR-E3-P2,169.434)

but all Power is desirable . (BOETHPR-E3-P2,169.435)

It is therefore clear that the Power of doing Evil is not Power .
(BOETHPR-E3-P2,169.436)

Upon the whole Matter , from hence the Power of good Men , and the
undoubted Weakness of evil Men may well appear .
(BOETHPR-E3-P2,169.437)

Hence also is the Opinion of <font> Plato </font> verified , That only
wise Men can attain to that which they desire , whilst the Wicked , let
them endeavour what they will , can never acccomplish what they desire
to themselves , that is , to aim at Happiness ; (BOETHPR-E3-P2,169.438)

for they do what they list , whilst by those Actions in which they
delight , they think they shall obtain the Good which they desire ;
(BOETHPR-E3-P2,169.439)

but they can never be Possessors of it , (BOETHPR-E3-P2,169.440)

for Impiety can never be crown'd with Happiness .
(BOETHPR-E3-P2,169.441)

<P_170>

<heading>

<font> PROSA </font> III . (BOETHPR-E3-P2,170.444)

</heading>

<font> Phil. </font> Dost thou see then in what a Puddle of Filthy
Impiety doth wallow , and with what Rays of Light Goodness doth shine
out ? By which it is clear , that good Men <P_171> never go without a
Reward , and evil Men without Punishment ; (BOETHPR-E3-P2,171.446)

for that which causes any thing to be undertaken and done , may justly
be said to be the Reward of that thing which is done ; as the Crown
which is won is the Reward of him who runs in the Race for it .
(BOETHPR-E3-P2,171.447)

But we have already shewn that Happiness is that Good for which all
Matters are undertaken . (BOETHPR-E3-P2,171.448)

Therefore Happiness is the Reward propos'd to all humane Actions ;
(BOETHPR-E3-P2,171.449)

and of this the Vertuous can by no means be deprived ,
(BOETHPR-E3-P2,171.450)

nor can any Man by right be called good who wanteth Goodness ;
(BOETHPR-E3-P2,171.451)

therefore Vertue can never want its Reward . (BOETHPR-E3-P2,171.452)

But however evil Men may be unquiet or rage , yet the Crown shall never
fall from the head of the wise Man , nor wither upon it .
(BOETHPR-E3-P2,171.453)

Nor can the impiety of another Man bereave a worthy Soul of its Honour
: (BOETHPR-E3-P2,171.454)

But if a Man be carried away by the Enjoyment of any foreign Good , he
may be deprived even of this , either by him who gave it to him , or by
any other . (BOETHPR-E3-P2,171.455)

But because every Man's proper Good procureth to him his Reward ,
whosoever ceaseth to be good loseth that Reward .
(BOETHPR-E3-P2,171.456)

Lastly , since a reward is desired , because it is supposed to be a
Good , who will judg him who is capable of Good to be uncapable of a
Reward ? (BOETHPR-E3-P2,171.457)

But thou wilt say , of what Reward is he worthy ?
(BOETHPR-E3-P2,171.458)

Of the fairest , certainly , and most considerable .
(BOETHPR-E3-P2,171.459)

Call to mind that remarkable <P_172> Corollary , which a little before
gathered , I gave to thee , (BOETHPR-E3-P2,172.460)

and consider thus : (BOETHPR-E3-P2,172.461)

Since the Sovereign Good is Happiness , it appears that all good Men ,
in that they are good , become happy ; (BOETHPR-E3-P2,172.462)

and those who are good , are as it were Gods . (BOETHPR-E3-P2,172.463)

Therefore is the Reward of vertuous Men such , that no time shall
impair it , no Power diminish it , nor any Impiety darken it .
(BOETHPR-E3-P2,172.464)

Since these things then are thus , a wise Man $can $not {TEXT:cannot}
at all doubt of the Punishment which inseparably attends wicked Men .
(BOETHPR-E3-P2,172.465)

For since Good and Evil are Contraries , so are Rewards , and
Punishments : (BOETHPR-E3-P2,172.466)

therefore as we see that Rewards follow good Actions , there must
necessarily also , on the other hand , be the Punishment for Evil .
(BOETHPR-E3-P2,172.467)

Then as Vertue it self is a Reward to vertuous Men , so Vice is a
Punishment to the Wicked : (BOETHPR-E3-P2,172.468)

whoever then is punished with Pain and Uneasiness , it is not to be
doubted is affected with Evil . (BOETHPR-E3-P2,172.469)

If therefore they will rightly weigh themselves , can they seem to be
free from Punishments , whom Wickedness , the most extreme Evil , doth
not only affect , but even vehemently infect ? (BOETHPR-E3-P2,172.470)

But now behold , on the other hand , what Punishment attends evil Doers
; (BOETHPR-E3-P2,172.471)

for thou hast learnt a little before , that every Being is one , and
that that one is Good . (BOETHPR-E3-P2,172.472)

Hence it follows , that every thing which is , or hath a Being , seems
to be good : (BOETHPR-E3-P2,172.473)

Whatsoever then fails to be good , fails to be : So that <P_173> it
appears that evil Men cease to be what they were ;
(BOETHPR-E3-P2,173.474)

but the remaining Form of the Body shews that these evil Men were
before however Men ; wherefore when they lose their Vertue , they also
lose their humane Nature . (BOETHPR-E3-P2,173.475)

But since only Vertue can carry Men above the common Pitch of Humanity
, it is sure that those whom Vice hath deposed from the common
Condition of Mankind , it must also throw below the Merit of Men .
(BOETHPR-E3-P2,173.476)

Then it happens that you $can $not {TEXT:cannot} esteem him to be a Man
, whom you see thus transform'd by his Vices . (BOETHPR-E3-P2,173.477)

Doth the violent Oppressor , and the Ravisher of other Mans Goods ,
burn with Avarice ? (BOETHPR-E3-P2,173.478)

Thou mayst say that he resembles the Wolf . (BOETHPR-E3-P2,173.479)

Is he fierce ; (BOETHPR-E3-P2,173.480)

and doth he give himself over to Controversie and Chiding ?
(BOETHPR-E3-P2,173.481)

Thou mayst compare him to the Dog . (BOETHPR-E3-P2,173.482)

Is he treacherous , and one who delights to deceive ?
(BOETHPR-E3-P2,173.483)

He is then like the young Foxes . (BOETHPR-E3-P2,173.484)

Is he intemperate in his Anger ? (BOETHPR-E3-P2,173.485)

He seems to carry about with him the Fury of the Lion .
(BOETHPR-E3-P2,173.486)

Is he timorous and fearful of what ought not to be fear'd ?
(BOETHPR-E3-P2,173.487)

He is like the Hart . (BOETHPR-E3-P2,173.488)

Is he light , (BOETHPR-E3-P2,173.489)

and doth he inconstantly change his Purposes ? (BOETHPR-E3-P2,173.490)

He differs nothing from the Birds of the Air . (BOETHPR-E3-P2,173.491)

Doth he wallow in filthy and unclean Lusts ? (BOETHPR-E3-P2,173.492)

He rolls himself in the Mire like the nasty Sow .
(BOETHPR-E3-P2,173.493)

So that whosoever leaves off to be vertuous , ceases to be a Man ;
(BOETHPR-E3-P2,173.494)

and since he $can $not {TEXT:cannot} attain to a Divine Nature , he is
turn'd into a Beast . (BOETHPR-E3-P2,173.495)

{COM:insert_helsinki_sample_2}

<P_186>

<heading>

<font> PROSA </font> V . (BOETHPR-E3-P2,186.499)

</heading>

<font> Boet. </font> Here I plainly see what Happiness or Misery is
placed in the Deserts of good and of evil Men . (BOETHPR-E3-P2,186.501)

But in this same common Estate of Fortune I perceive something both-1
of Good and Evil : (BOETHPR-E3-P2,186.502)

For no wise Man had rather be expos'd to Banishment , Poverty , and
Ignominy , than excel in Riches , Honours , Power , and continue in a
flourishing Estate in his own Country . (BOETHPR-E3-P2,186.503)

For in this the more clearly and openly the Duty of Wisdom doth appear
, when the Happiness of the Governours is in some measure diffused ,
and communicated to Subjects ; whilst Imprisonment , and all legal
Punishments are only due to those pernicious <P_187> and profligate
Citizens , for whom they were at first instituted and appointed .
(BOETHPR-E3-P2,187.504)

Why then should things suffer so unnatural a Change ?
(BOETHPR-E3-P2,187.505)

Why should Punishments due to Crimes , oppress the Good , and the
Rewards of Vertue be born only by wicked and flagitious Men ?
(BOETHPR-E3-P2,187.506)

These things I much wonder at , (BOETHPR-E3-P2,187.507)

and I desire to learn from thee what may be the Reason of so unjust a
Distribution . (BOETHPR-E3-P2,187.508)

For my Wonder would be less , did I believe all things to be governed
by Chance . (BOETHPR-E3-P2,187.509)

But now even God , the Governour of all things , doth heighten my
Astonishment , who whilst he doth often distribute good things to the
good , and evil things to the Wicked , yet doth sometimes give to the
Vertuous an hard Portion , and to the impious Man he grants his Heart's
Desire . (BOETHPR-E3-P2,187.510)

What Difference then is there to be found , unless Men may be
acquainted with the Cause betwixt his Proceedings and the Actings of
Chance ? (BOETHPR-E3-P2,187.511)

<font> Ph. </font> Nor is it at all to be admired if Men fancy
something fresh and confus'd in these Methods of Acting , if they are
ignorant of the Reason of that order by which God proceeds .
(BOETHPR-E3-P2,187.512)

But although thou art ignorant of the Cause of this great Disposal of
things , yet because the good Governour of all things doth temper and
inform the world , never doubt but that all things are done rightly and
as they ought to be . (BOETHPR-E3-P2,187.513)

{COM:insert_helsinki_sample_3}

<P_203>

<heading>

<font> PROSA </font> VII . (BOETHPR-E3-P2,203.517)

</heading>

<font> Phil. </font> Dost thou not see now what follows from all the
things which I have spoken . (BOETHPR-E3-P2,203.519)

<font> Bo. </font> What is the Consequence ? (BOETHPR-E3-P2,203.520)

<font> Ph. </font> That all Fortune is good . (BOETHPR-E3-P2,203.521)

<font> Bo. </font> And how , I $pray $thee {TEXT:prithee} , can that be
? (BOETHPR-E3-P2,203.522)

<font> Ph. </font> Observe then that since all Fortune is either
prosperous or adverse , it is given either to reward or exercise the
Good , or to punish or correct the Bad ; (BOETHPR-E3-P2,203.523)

and all Fortune is good which appears to be either just or profitable .
(BOETHPR-E3-P2,203.524)

<font> Bo. </font> The Reason is most true , (BOETHPR-E3-P2,203.525)

and if I consider the Doctrine either-1 of Providence or Fate , which a
little before thou taughtest me , thy Opinion is founded upon a firm
Ground . (BOETHPR-E3-P2,203.526)

But let us range it , if thou pleasest , amongst those Positions which
, a little before , thou saidst were not commonly believed by the
People . (BOETHPR-E3-P2,203.527)

<font> Ph. </font> Why so ? (BOETHPR-E3-P2,203.528)

<font> Bo. </font> Because it is the common and frequent Phrase of Men
, that the Fortune <P_204> of such an one is bad .
(BOETHPR-E3-P2,204.529)

<font> Ph. </font> Wilt thou then that I shall for a while draw nearer
to the Peoples way of Discourse , lest we should seem too much to have
receded from the Usages of Mankind ? (BOETHPR-E3-P2,204.530)

<font> Bo. </font> As thou pleasest . (BOETHPR-E3-P2,204.531)

<font> Ph. </font> Thinkest thou not then that every thing which is
profitable is good ? (BOETHPR-E3-P2,204.532)

<font> Bo. </font> Yes surely . (BOETHPR-E3-P2,204.533)

<font> Ph. </font> But whatsoever doth either exercise or correct is
profitable . (BOETHPR-E3-P2,204.534)

<font> Bo. </font> I confess it . (BOETHPR-E3-P2,204.535)

<font> Ph. </font> Therefore $'t $is {TEXT:'tis} good .
(BOETHPR-E3-P2,204.536)

<font> Bo. </font> Why should it not ? (BOETHPR-E3-P2,204.537)

<font> Ph. </font> But this is the Fortune of them who are either fixed
in Vertue , and wage a constant War against Adversity , or of those who
, abandoning Vice , take the way of Vertue . (BOETHPR-E3-P2,204.538)

<font> Bo. </font> I $can $not {TEXT:cannot} deny it .
(BOETHPR-E3-P2,204.539)

<font> Ph. </font> But what sayst thou of that pleasant Fortune which
is given as a Reward to good Men , (BOETHPR-E3-P2,204.540)

do the <font> Many </font> conceive it to be ill ?
(BOETHPR-E3-P2,204.541)

<font> Bo. </font> Certainly no , (BOETHPR-E3-P2,204.542)

but rather they believe it to be very good , as it is indeed .
(BOETHPR-E3-P2,204.543)

<font> Ph. </font> But what sayst thou of that other , which although
it be sharp , and inflicts just Punishment upon the Wicked ,
(BOETHPR-E3-P2,204.544)

do Men take it to be good ? (BOETHPR-E3-P2,204.545)

<font> Bo. </font> No sure , (BOETHPR-E3-P2,204.546)

but rather the most wretched and tormenting thing that can be thought
upon . (BOETHPR-E3-P2,204.547)

<font> Ph. </font> Behold then , (BOETHPR-E3-P2,204.548)

and mark well , if we , following the Opinion of The People , have not
concluded something which is very contrary to the common Opinion .
(BOETHPR-E3-P2,204.549)

<font> Bo. </font> What is that ? (BOETHPR-E3-P2,204.550)

<font> Ph. </font> It followeth clearly to the things before granted ,
that whatsoever the Fortune of all those who are either in possession
of , or <P_205> growing in Vertue , or otherwise in search after her ,
may be , it is good ; but that the Fortune of those who live in impiety
and sin must be the worst of any thing . (BOETHPR-E3-P2,205.551)

<font> Bo. </font> That is true , although no one dare confess it .
(BOETHPR-E3-P2,205.552)

<font> Ph. </font> Why so , (BOETHPR-E3-P2,205.553)

for the wise Man ought not to be cast down when he is brought into the
Field to wage War with Fortune , no more than the valiant Man ought to
be dismayed when he hears the Trumpet sound to Battel :
(BOETHPR-E3-P2,205.554)

For Difficulty and Hardship giveth the Occasion to one that he may
encrease and propagate his Glory ; and to the other , that he may
confirm and improve his Wisdom . (BOETHPR-E3-P2,205.555)

From hence is Vertue denominated , because leaning upon its own
Strength , and confiding in its proper Force , it is not to be overcome
by Adversity : (BOETHPR-E3-P2,205.556)

Nor thou who art so far advanced in the Course of Vertue , art not to
be carried away by Delights , and to wallow in Lust ;
(BOETHPR-E3-P2,205.557)

thou must engage valiantly and fiercely against every Fortune .
(BOETHPR-E3-P2,205.558)

And lest Adversity should oppress thee , or Prosperity corrupt thee ,
possess thy self of the Golden Mean , (BOETHPR-E3-P2,205.559)

and retain it with all thy Strength : (BOETHPR-E3-P2,205.560)

For whatsoever is below , or goeth beyond that , implies a contempt of
true Happiness , (BOETHPR-E3-P2,205.561)

and loseth the Reward of its Labour . (BOETHPR-E3-P2,205.562)

It lieth in thy own Hand to choose what Fortune thou likest ;
(BOETHPR-E3-P2,205.563)

for al Fortune which seemeth sharp and grievous , unless it exercise
the Vertues of the Good , or chastise the Impiety of the Wicked , is a
Punishment . (BOETHPR-E3-P2,205.564)

